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Dietz, Bettina. "Making Natural History: Doing the Enlightenment." Central European History 43, no. 1 (2010): 25–46. http://dx.doi.org/10.1017/s0008938909991324.
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The image of the Enlightenment as an era has proved to be remarkably constant, repeatedly resisting protracted and subtle attempts to de-ideologize, pluralize, and reperiodize it. Historians have turned away from a pure history of ideas in favor of a cultural history of publishing and reading, a social history of intellectual sociability, and the situating of ideas within historical-political constellations. The concept of a homogeneous, quasi-monolithic Enlightenment has been pluralized and parceled into a large number of geographically and thematically distinct Enlightenments. At the same time, the chronological scope of research interests has been extended and refined. Whereas the decades of the high Enlightenment in Britain and France were the initial focus of interest, the phase of the radical early Enlightenment has since achieved a firm place in a total panorama that also takes account of chronologically different developments in various national contexts. Nonetheless it is true, although necessarily a generalization, to say that the interpretation of the Enlightenment as a whole concentrates on an “Enlightenment thinking” characterized as rational, critical of dogma, and systematic, and whose main emphases are seen as political ideas, philosophy, criticism of superstition, and the experimental sciences. The intention here is to focus on the aspect of active mass participation in the intellectual project of the Enlightenment and to supplement the image of an intellectual history centered on the triad of ideas, authors, and texts (more rarely books) with a perspective that focuses on learned practice.
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Dolcerocca, Özen Nergis, and Jennifer Flaherty. "The Cry of the Heart: Russian and Ottoman Literary Enlightenments." Comparative Critical Studies 22, no. 1 (2025): 7–30. https://doi.org/10.3366/ccs.2025.0545.
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This article examines the works of Alexander Radishchev and Namık Kemal to explore how Russian and Ottoman Enlightenments conceptualized emotion as integral to political subjectivity. Moving beyond conventional interpretations of these traditions as reactionary or subordinate to Western Enlightenment ideals, the study argues that both thinkers redefined emotion as the foundation of autonomy and collective identity, challenging binaries between rationalism and sentimentality. Radishchev’s Journey from Petersburg to Moscow demonstrates how emotional introspection enables the critique of social and political systems, transforming individual awareness into communal ethical engagement. Similarly, Kemal’s writings merge Romantic individualism with Enlightenment rationality, advocating for emotional conscience as a basis for modernization and cultural reform in the Ottoman Empire. This comparative study situates Radishchev and Kemal within the broader nineteenth-century intellectual field, where tensions between reason and emotion, individuality and collectivism and internal versus external authority shaped debates about modernity. It ultimately reveals the transnational complexity of Enlightenment thought and its enduring relevance for understanding the intersections of emotional and rational paradigms in shaping modern political and cultural discourses.
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Breña, Roberto, and Gabriel Torres Puga. "Enlightenment and Counter-Enlightenment in Spanish America. Debating Historiographic Categories." International Journal for History, Culture and Modernity 7, no. 1 (2019): 344–71. http://dx.doi.org/10.18352/hcm.562.
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This article gives an overview of the historiographic revolution that the study of the Enlightenment has gone through in the last fifteen years in the Western world and assesses part of the recent bibliography on the Spanish and Spanish American Enlightenments. It is also a critical analysis not only of Jonathan Israel’s perspective on the Spanish American Enlightenment, but mainly, in a more general sense, of the a-critical application of the categories ‘Enlightenment’ and ‘Counter- Enlightenment’ to Spain and, particularly, to the Spanish American case. As the Spanish American Enlightenment shows, this was a social and intellectual process with a series of peculiarities or specificities that complicate the indiscriminate application of the aforementioned categories. A critical review of Israel’s interpretation of the Spanish American Enlightenment and especially the ambiguous character of the Spanish American Counter-Enlightenment brings to the fore the need for a more subtle and profound debate on these issues.
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Ueno, Hiroki. "Adam Smith between the Scottish and French Enlightenments." Dialogue and Universalism 32, no. 1 (2022): 127–46. http://dx.doi.org/10.5840/du20223218.
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This paper discusses Adam Smith’s intellectual relationship with the French Enlightenment, with a particular focus on his view of French culture as conveyed in The Theory of Moral Sentiments (1759). Compared to England at that time, eighteenth-century Scotland is considered as having a closer affiliation with France in terms of their intellectual and cultural life during what has been dubbed the Enlightenment. While David Hume was representative of the affinity between the French and Scottish literati, Smith also held an enduring interest in the French philosophy, literature, and other aspects of its civilisation, long before the historic visit to Toulouse and Paris (1764–1766) that would shape his political economy greatly. While this paper shall examine Smith’s Francophile and Europeanist tendency within his moral argument, it also emphasises that he was abundantly aware of the moral cultural tensions between these two branches of the European Enlightenment.
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Herbjørnsrud, Dag. "The Quest for a Global Age of Reason. Part II: Cultural Appropriation and Racism in the Name of Enlightenment." Dialogue and Universalism 31, no. 3 (2021): 133–55. http://dx.doi.org/10.5840/du202131349.
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The Age of Enlightenment is more global and complex than the standard Eurocentric Colonial Canon narrative presents. For example, before the advent of unscientific racism and the systematic negligence of the contributions of Others outside of “White Europe,” Raphael centered Ibn Rushd (Averroes) in his Vatican fresco “Causarum Cognitio” (1511); the astronomer Edmund Halley taught himself Arabic to be more enlightened; The Royal Society of London acknowledged the scientific method developed by Ibn Al-Haytham (Alhazen). In addition, if we study the Transatlantic texts of the late 18th century, it is not Kant, but instead enlightened thinkers like Anton Wilhelm Amo (born in present-day’s Ghana), Phillis Wheatley (Senegal region), and Toussaint L’Ouverture (Haiti), who mostly live up to the ideals of reason, humanism, universalism, and human rights. One obstacle to developing a more balanced presentation of the Age of the Enlightenment is the influence of colonialism, Eurocentrism, and methodological nationalism. Consequently, this paper, part II of two, will also deal with the European Enlightenment’s unscientific heritage of scholarly racism from the 1750s. It will be demonstrated how Linnaeus, Hume, Kant, and Hegel were among the Founding Fathers of intellectual white supremacy within the Academy. Hence, the Age of Enlightenment is not what we are taught to believe. This paper will demonstrate how the lights from different “Global Enlightenments” can illuminate paths forward to more dialogue and universalism in the 21st century.
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DRIVER, FELIX. "GEOGRAPHY, ENLIGHTENMENT, AND IMPROVEMENT Geography and Enlightenment. Edited by David N. Livingstone and Charles W. J. Withers. Chicago: University of Chicago Press, 1999. Pp. viii+455. ISBN 0-226-48720-2 (hb). $52·00. 0-226-48721-0 (pb). $25·00. Nature's government: science, imperial Britain, and the ‘improvement’ of the world. By Richard Drayton. New Haven and London: Yale University Press, 2000. Pp. xxi+346. ISBN 0-300-05976-0. £25·00. Enlightenment geography: the political languages of British geography, 1650–1850. By Robert J. Mayhew. London: Macmillan, 2000. Pp. viii+324. ISBN 0-333-79186-X. £45·00." Historical Journal 45, no. 1 (2002): 229–33. http://dx.doi.org/10.1017/s0018246x01002308.
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What is Enlightenment? Few questions in the history of ideas can have given rise to more controversy, sustained over more than two centuries and extending into the furthest reaches of contemporary thought. In comparison, the ‘where’ of Enlightenment – the sites from which philosophes garnered their evidence, the settings in which their ideas took shape, the networks through which they were disseminated, the contexts in which they were interpreted – has received much less attention. It is not that these geographies have been altogether neglected. Distinctions between different ‘national’ Enlightenments (French, Scottish, English, and so on) are familiar, perhaps all too familiar, to historians of the eighteenth and early nineteenth centuries. At a smaller scale, it is difficult to imagine historical accounts of the Enlightenment world without some sort of tour of those paradigmatic sites – the coffee house, the botanic garden, the lecture theatre. There is a geography here, of sorts: but in truth it is often simply a stage for action, a passive background (sometimes ‘national’, sometimes ‘local’) to the real business of social and intellectual change. In recent years, however, intellectual historians in general, and historians of science in particular, have begun to pay more attention to these and many other sites, not simply as inert contexts but as vital components of the making and communication of new knowledge. Thus is a genuine geography of knowledge in the making.
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Hill, Michael Gibbs. "Reading Distance: Port Louis, Cairo, Beijing." PMLA/Publications of the Modern Language Association of America 135, no. 5 (2020): 859–76. http://dx.doi.org/10.1632/pmla.2020.135.5.859.
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This essay uses a case study of Lin Shu (1852-1924) and(1876-1924) to argue for an approach to world literature called “reading distance.” Through a close reading of Lin Shu's andtranslations of Jacques-Henri Bernardin de Saint-Pierre'sPaul et Virginie (Paul and Virginia)into Chinese and Arabic and a consideration of their work as translators and intellectuals, the essay reads between peripheries—places like Cairo and Beijing—to understand how intellectuals in those places grappled with difficult questions concerning translation, language reform, and changes in reading publics. By thinking with models of distant reading but also engaging with materials that are usually excluded from those models, the essay examines an important point of overlap in the intellectual and cultural histories of the Arab and Chinese enlightenments of the early twentieth century.
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POCOCK, J. G. A. "HISTORIOGRAPHY AND ENLIGHTENMENT: A VIEW OF THEIR HISTORY." Modern Intellectual History 5, no. 1 (2008): 83–96. http://dx.doi.org/10.1017/s1479244307001540.
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This essay is written on the following premises and argues for them. “Enlightenment” is a word or signifier, and not a single or unifiable phenomenon which it consistently signifies. There is no single or unifiable phenomenon describable as “the Enlightenment,” but it is the definite article rather than the noun which is to be avoided. In studying the intellectual history of the late seventeenth century and the eighteenth, we encounter a variety of statements made, and assumptions proposed, to which the term “Enlightenment” may usefully be applied, but the meanings of the term shift as we apply it. The things are connected, but not continuous; they cannot be reduced to a single narrative; and we find ourselves using the word “Enlightenment” in a family of ways and talking about a family of phenomena, resembling and related to one another in a variety of ways that permit of various generalizations about them. We are not, however, committed to a single root meaning of the word “Enlightenment,” and we do not need to reduce the phenomena of which we treat to a single process or entity to be termed “the” Enlightenment. It is a reification that we wish to avoid, but the structure of our language is such that this is difficult, and we will find ourselves talking of “the French” or “the Scottish,” “the Newtonian” or the “the Arminian” Enlightenments, and hoping that by employing qualifying adjectives we may constantly remind ourselves that the keyword “Enlightenment” is ours to use and should not master us.
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Herbjørnsrud, Dag. "The Quest for a Global Age of Reason." Dialogue and Universalism 31, no. 3 (2021): 113–31. http://dx.doi.org/10.5840/du202131348.
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This paper will contend that we, in the first quarter of the 21st century, need an enhanced Age of Reason based on global epistemology. One reason to legitimize such a call for more intellectual enlightenment is the lack of required information on non-European philosophy in today’s reading lists at European and North American universities. Hence, the present-day Academy contributes to the scarcity of knowledge about the world’s global history of ideas outside one’s ethnocentric sphere. The question is whether we genuinely want to rethink parts of the “Colonial Canon” and its main narratives of the past. This article argues that we, if we truly desire, might create “a better Enlightenment.” Firstly, by raising the general knowledge level concerning the philosophies of the Global South. Thus, this text includes examples from the global enlightenments in China, Mughal India, Arabic-writing countries, and Indigenous North America—all preceding and influencing the European Enlightenment. Secondly, we can rebuild by rediscovering the Enlightenment ideals within the historiography of the “hidden enlightenment” of Europe’s and North America’s past. In Part I, of two parts of this paper, a comparative methodology will be outlined. In addition, examples will be given from the history of ideas in India and China to argue that we need to study how these regions influenced the European history of ideas in the 16th and 17th centuries. Finally, towards the end of this text, a re-reading of the contributions from Egypt and Greece aspires to give a more global and complex context for Western Europe’s so-called Age of Reason.
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梁, 莹. "Research Progress and Enlightenments on Social Media Use by Adolescents with Intellectual Disabilities Abroad." Advances in Psychology 14, no. 11 (2024): 364–73. http://dx.doi.org/10.12677/ap.2024.1411804.
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Arslan, Ali Channa, Muhammad Shaikh Dr.Faiz, and Mehdi Dr.Mubashir. "Knowledge Management: A Case Study of the Citizen Foundation." International Journal of Case Studies (ISSN Online 2305-509X) 08, no. 08 (2019): 27–30. https://doi.org/10.5281/zenodo.4817340.
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This report has identified and presented details action-plans for TCF to work on in the quest of improving its knowledge management practices. It has catered several areas that includes from strategic, middle, to bottom levels management. This report is literature driven and hence incorporated the framework of Holsapple and Joshi’s (2004) and identified elements that influence knowledge management practices of TCF and illustrated a detailed plan of how these can be tackled, activities that need to be implemented and how these will be implemented to flourish the right practices, and finally what resources are needed to achieve the given goals andobjectives.
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Потамская, Вера Павловна. "ENLIGHTENMENT AND COUNTER-ENLIGHTENMENT IN I. BERLIN'S INTELLECTUAL HISTORY." Вестник Тверского государственного университета. Серия: Философия, no. 2(60) (August 8, 2022): 182–91. http://dx.doi.org/10.26456/vtphilos/2022.2.182.
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Рассматривается подход Берлина к Просвещению и Контрпросвещению. Отмечается, что, хотя Берлин прославлял интеллектуальную честность Просвещения и смелость их кампаний против несправедливости и невежества, он также являлся и его критиком. В центре интеллектуальной мысли Берлина стояло Контрпросвещение, выразившееся в убежденности, что модели культуры, созданные людьми, должны быть объяснены иначе, нежели научным методами познания природы. Именно в границах Контропросвещения зарождается плюрализм, стоящий в центре мысли Берлина. Особое внимание уделяется Берлинской трактовке философии Дж. Вико. The article examines I. Berlin's approach to Enlightenment and Counter-Enlightenment. It is noted that although Berlin in every possible way glorified the Enlightenment’s intellectual honesty and the courage of their campaigns against injustice and ignorance, he was a critic of the Enlightenment. Berlin’s intellectual thought centered around the Counter-Enlightenment, which was expressed in the conviction that the models of culture created by people must be explained otherwise than by scientific methods of understanding nature. Pluralism, which was at the center of Berlin’s thought, was originated within the Counter-Enlightenment. Particular attention is paid to the Berlin’s interpretation of G. Vico’s philosophy
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O'Connor, Adrian. "Enlightenment and Education, Then and Now." Inquiry: Critical Thinking Across the Disciplines 32, no. 1 (2021): 61–82. http://dx.doi.org/10.5840/inquiryct202110201.
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Ideas about education and its power to transform people’s intellectual, social, political, and personal lives were central to Enlightenment thought. They were also central to the Enlightenment belief that new ways of thinking engendered new ways of living (and vice versa). Taken together, these points placed education at the heart of early modern debates over the constitution of society, the organization and administration of the polity, the nature and purpose of civil society, and the relations that govern everyday life. To understand this view of education and the Enlightenment debates to which it gave rise, this essay highlights the role of skepticism and uncertainty in Enlightenment thought, the philosophes’ interest in education as an instrument of moral and social improvement, and their commitment to the idea that both individual and collective progress stemmed from critical forms of social intercourse. As a result, we see that the Enlightenment’s educational legacy is not a particular platform or pedagogy, but an ongoing experiment in how the critical and collective pursuit of useful knowledge might reform or remake human society.
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Capper, Charles. "EDITORIAL NOTE." Modern Intellectual History 10, no. 3 (2013): 515–17. http://dx.doi.org/10.1017/s1479244313000292.
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Before Tony La Vopa had joined Nick Phillipson and me in founding Modern Intellectual History in 2004, Tony had successfully traveled in the spiral spirit of Vico's philosophy of history. Born in the Bronx to a Catholic Italian-American father and Irish-American mother, educated at the Jesuit Boston College and later at Cornell University, Tony launched his scholarly career as an intellectually inflected social historian with his book Grace, Talent, and Merit: Poor Students, Clerical Careers, and Professional Ideology in Eighteenth-Century Germany (Cambridge UP, 1988). Then, while much of the historical profession was abandoning social history for the seemingly more capacious field of cultural history, he deepened further his strongly intellectual and social history approach in his Mosse Prize-winning rendering of the identity and career of a single poor but tremendously ambitious young philosopher. In Fichte: The Self and the Calling of Philosophy, 1762–1799 (Cambridge UP, 2001), he embedded his striving scholar in a thick web of political and religious discourses, which Fichte tried both to penetrate and transcend through his rigorously soaring philosophy of the Transcendental “I.” Currently, Tony is completing a manuscript titled Manly Thoughts. The Labor of the Mind and the Specter of Effeminacy in Enlightenment Cultures. Promising to offer a fascinating further extension of his socio-intellectual method, the book will serve as a timely capstone of his career as one of the Enlightenment's preeminent historians working today.
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Robertson, John. "Enlightenment and Modernity, Historians and Philosophers." International Journal for History, Culture and Modernity 8, no. 3-4 (2020): 278–321. http://dx.doi.org/10.1163/22130624-20200002.
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Abstract Since the 1990s, historians of the Enlightenment have been notably keen to emphasise their subject’s contribution to modernity. In doing so, they have not shied away from ground usually occupied by philosophers, identifying Enlightenment’s modernity with a system of values and even with specific philosophical positions. This article asks how this has come about, and what have been its consequences. It does so by offering an account of Enlightenment historians’ relations with philosophy since the 1960s, when Franco Venturi repudiated Ernst Cassirer’s philosophical understanding of Enlightenment and urged historians to adopt a different approach. Before 1989, it will be argued, historical study of Enlightenment expanded rapidly but with little reference to philosophers, or interest in demonstrating the modernity of Enlightenment. It was the challenge of Postmodernism (however intellectually chaotic it seemed) in the 1980s, and still more Jürgen Habermas’s vigorous espousal of modernity, which gave historians their cue. Three dimensions of the ensuing association of Enlightenment with modernity are identified: Enlightenment and the public sphere; Radical Enlightenment and one-substance metaphysics; and Enlightenment as cosmopolitan and global. In conclusion, it is argued that while this enthusiasm for modernity appears to be on the wane, the episode has underlined the impossibility of separating historical and philosophical study of Enlightenment.
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SINIOSSOGLOU, NIKETAS. "THREE BOOKS ON MODERN GREEK ENLIGHTENMENT." Historical Journal 59, no. 1 (2015): 287–92. http://dx.doi.org/10.1017/s0018246x15000059.
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A widespread trend in Enlightenment studies is to emphasize the particular ‘national contexts’ within which key ideas were disseminated and appropriated during the eighteenth and nineteenth centuries. This may be one way to read the three books under review: on one level they appear to look at how three emblematic figures of Modern Greek Enlightenment (Adamantios Korais, Iosipos Moisiodax, and Veniamin Lesvios) transmitted ideological and philosophical tenets of Western modernity to the non-Western context of a country under construction: nineteenth-century Greece. Yet there is much more at work here. On closer study, these books collectively take an important step by suggesting a reversal of perspectives. The desideratum is an approach that no longer considers the Modern Greek Enlightenment (roughly extending from 1760 to 1821) as an a priori peripheral and dependent movement, but rather as a vehicle for elaborating on aspects of the Enlightenment as a transcultural phenomenon. Seen in this light, the space of the Modern Greek Enlightenment is not primarily geographical or geopolitical, but cultural and intellectual. Owing to the fluidity of borders and the mobility of intellectual agents inherited from the Ottoman imperial structures, the impact of the Modern Greek Enlightenment stretches across a vast area from south-eastern Europe to Asia Minor and from Transylvania to Kydonies. Interestingly, the same is true of the ideological and religious opponent of Enlightenment intellectual constellations in the Balkan peninsula: Orthodox Neo-Palamism. This spread from Mount Athos to Romania, offering a competing version of transnationalism and illumination with roots in Hesychast theology, rather than in the West. The emerging tension tested the application of Enlightenment ideas in ways alien to the West and shaped the outlook of intellectuals who are perhaps little known, but who merit a unique place in the broadly construed canon of Enlightenment thought.
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o'g'li, Sodiqov Abduhalil Abduqaxxor. "The Role of Jadid Enlighteners in Shaping the Ideology of Intellectuals in New Uzbekistan." European International Journal of Pedagogics 5, no. 4 (2025): 25–28. https://doi.org/10.55640/eijp-05-04-07.
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This article analyzes the role and significance of Jadid enlighteners in shaping the ideology of intellectuals in New Uzbekistan. It demonstrates that the intellectual heritage of the Jadids, their ideas on preserving national identity, spreading enlightenment, and reforming society are of great importance in forming the ideology of modern intellectuals. The article highlights the efforts of Jadid enlighteners to create a healthy environment in society through periodical press, their educational, socio-political activities, and their significance in the modern world. Mechanisms for creating a modern society based on the ideology of intellectuals are also proposed.
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ROBERTSON, RITCHIE. "THE ENLIGHTENMENT IN NEW FOCUS." Modern Intellectual History 15, no. 3 (2017): 849–63. http://dx.doi.org/10.1017/s1479244317000336.
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Enlightenment scholars have had some difficulty in getting the German Enlightenment in focus. If one's conception of the Enlightenment has been shaped by reading Peter Gay and Robert Darnton, then the German Enlightenment fails to fit their model. France offers us the picture of an intelligentsia, largely located in the capital, maintaining a degree of independence with some help from patrons, and in many cases opposed to the governing regime. Whether, like Gay, one focuses on the high-profile frequenters of the Paris salons, or, like Darnton, on half-starved hack writers, one has something approaching the modern conception of the intellectual, and hence a flattering genealogy for present-day intellectuals. It is easy to forget that philosophes could also be professional administrators, like the economist Anne-Robert-Jacques Turgot, and that Enlightened thinking was also diffused throughout the provinces by academies and scholarly networks.
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Guo, Vivienne Xiangwei. "Not Just a Man of Guns: Chen Jiongming, Warlord, and the May Fourth Intellectual (1919–1922)." Journal of Chinese History 4, no. 1 (2019): 161–85. http://dx.doi.org/10.1017/jch.2019.22.
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AbstractInstead of assuming “warlords” as a homogeneous counter-force to the May Fourth enlightenment while imagining Chinese intellectuals as a natural alliance for the “anti-warlordism” National Revolution, this article examines the prevailing idea exchange and political collaboration between Chen Jiongming, the Cantonese military strongman, and the May Fourth intellectual within and beyond regional borders. Between 1919 and 1922, Chen Jiongming not only fostered his anarcho-federalist blueprint, but also garnered support from prominent thinkers hailing from across different ideological camps such as Liang Bingxian, Chen Duxiu, and Hu Shi. Focusing on the ideological and intellectual aspects of warlord rule, this article attempts to situate the study of warlordism against the backdrop of the Chinese enlightenment, to downplay the differences between the man of guns and the man of letters, and thereby to redefine, re-characterize, and reappraise “warlords” as active agents—the initiators—of China's renewals during this formative period.
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LEIRA, HALVARD. "At the Crossroads: Justus Lipsius and the Early Modern Development of International Law." Leiden Journal of International Law 20, no. 1 (2007): 65–88. http://dx.doi.org/10.1017/s0922156506003918.
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Justus Lipsius (1547–1606) was among the most famed intellectuals in his time, but was largely forgotten during the Enlightenment. Intellectually, he stood at an important crossroads, his thought incorporating both late Renaissance traits and precursors of the early modern age. In this article I give a brief intellectual background to Lipsius's thought before concentrating on his thought regarding the lawful interaction between polities, with a focus on lawful government, dissimulation, war, and empire. I then detail the way in which Lipsian thought critically informed later theory and practice. It contained an eclectic mix of divine law, natural law, and positive human law, with some elements borrowed and popularized from earlier writers and others being more original. In the end, his work stands out both as an important inspiration for later theorists and practitioners, and as an example of the many idiosyncrasies and possible trajectories that early international law could have adopted.
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Kulinich, Olha. "Implementation of the mission of enlightenment children in the sphere of intellectual property: the step towards activating the creative nation` s DNA code." Theory and Practice of Intellectual Property, no. 5 (December 29, 2022): 115–26. http://dx.doi.org/10.33731/52022.270915.
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Keywords: intellectual property, creativity, enlightenment, creator`s rights, commercialization,social effect, brand of a state.
 The article is devoted to the issues of defining the mission of enlightenmentin the sphere of intellectual property. The importance of studying intellectualproperty from childhood is argued. It is proved the advisability to create an integratedcourse or lessons in the school curriculum in order to highlight basic knowledge of intellectualproperty to children.The mission of educating children is revealed and educational tasks are determined,the implementation of which is important for every child, society, state and achieving apositive effect of activating the DNA code of the creative nation in Ukraine.Among the tasks of enlightenment activity, those have been defined, the implementationof which are aimed at the coming of a positive effect for a particular person, namely:the development of creativity in an individual; to cultivate respect rights of creators, intellectualproperty; the understanding importance and strength of creativity in humanlife, for society and country; the acquisition of knowledge about the mechanism of commercializationin the sphere of intellectual property; the awareness of the special statusof a creator as a person to whom the special rights belong and on whom responsibility isassigned for the content of the creation created by him.Among the tasks of enlightenment, which have a positive social effect for a state andsociety, the following have been defined: the training of a new generation in the spirit ofrespect the rights of creators, with a high level of literacy and legal culture in the sphereof intellectual property; the creating prerequisites for the innovative development ofecosystem and creativity; the formation of a powerful community of specialists in thesphere of intellectual property with the appropriate level of competence and qualification,taking into account modern digital trends in the development of society; the promotingthe development and implementation of modern technologies for the development ofthe Ukrainian economy; the formation of own, recognizable brand Ukraine with a significantintellectual component.It has been concluded that the achievement of the relevant tasks requires the developmentand systematization of effective tools and forms of enlightenment activities, alsoit has been defined the directions for subsequent research on this topic.
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Artemyeva, Tatiana. "The Making of Russian Intellectual Elites in the Age of Enlightenment." Odysseus. Man in History 28, no. 1 (2022): 117–39. http://dx.doi.org/10.32608/1607-6184-2022-28-1-117-139.
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During the age of Enlightenment, the processes of national elites' formation in Western Europe somewhat differed from country to country. While in Britain, especially in Scotland, intellectuals constituted a fairly homogeneous group of literati, which included university professors, educated priests, civil servants, and enlightened nobles, in France the ideological attitudes might have been shared by clerics, university professors, and "free thinkers," primarily "encyclopedists." In Russia, the situation was peculiar. At the beginning of the 18th century, the structure of the intellectual elite changed. The clerical Orthodox elite became segregated due to the restrictive decrees of Peter the Great. After the founding of St. Petersburg Academy of Sciences in 1724 and Moscow University in 1755, an academic elite emerged, and a noble intellectual elite took shape. While European intellectual elites developed within a single paradigm and built their internal oppositions most often along the lines of ideological irreconcilability (for example clericals and encyclopedists in France), Russian intellectual elites were barely connected to each other. They were formed in the context of different educational trajectories, shared no common intellectual institutions or communication platforms (it is not by chance that Russian universities had no theology departments: theological education existed in the framework of separate church schools), and they appealed to different authorities. All this contributed to the parallel existence of very different intellectual models and philosophical systems. The situation became even more complex in the 19th century with the emergence of the intelligentsia as a social group in its own right.
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Dastmalchian, Amir. "Political Islam, Iran, and the Enlightenment: Philosophies of Hope and Despair." American Journal of Islam and Society 28, no. 3 (2011): 148–50. http://dx.doi.org/10.35632/ajis.v28i3.1246.
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Political Islam, Iran, and the Enlightenment is Mirsepassi’s latest treatisethat focuses on the Iranian intellectual and political climate. Mirsepassiis concerned to show the German and French intellectual influences of Islamistintellectuals as they search for an appropriate response to modernity.With Iran taken as a case study, Mirsepassi’s discussion is intended to underminethose analyses of Muslim political aspirations which deem theseaspirations to be inherently anti-Western. Comprising an introduction andseven chapters, Mirsepassi’s work speaks to those researchers in a range ofsociopolitical disciplines concerned with coming to grips with intellectualdevelopments in the Muslim world. The book might also interest thoseinterested in understanding the impact of continental philosophy on theMuslim world. Although the emphasis is on Iran, an attempt is made inthe final chapter, especially, to broaden the discussion by dealing with theIndian experience of modernity.According to Mirsepassi, the Muslim understanding of modernity andsecularism was influenced by the specific visions of modern society heldby Kemal Ataturk and the “Shah of Iran” (presumably the ambitious RezaShah). These two figures were in turn influenced by the antireligious fervorof French secularism. The attempt of Muslim intellectuals, therefore, toestablish a correct vision of society was informed by the radical Counter-Enlightenment figures of German and French philosophy. Furthermore,Muslim intellectuals overlooked Western visions of modern society whichwere not antireligious. Political Islam, Iran, and the Enlightenment, therefore,constructs a narrative that leads to examining the experience of British-style secularism in India. Mirsepassi’s fear is that a lack of appreciationof the European heritage of Islamists ‒ who Mirsepassi sees as intellectuallyand politically totalitarian and as representing all Muslims ‒ will leadto the sidelining of two groups from within the Muslim world. These twogroups are the quietist ulama and the reformist intellectuals, the latter ofwhich offer Mirsepassi the hope of an Islamic response to modernity thatis consistent with democratic principles ...
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LA VOPA, ANTHONY J. "A NEW INTELLECTUAL HISTORY? JONATHAN ISRAEL'S ENLIGHTENMENT." Historical Journal 52, no. 3 (2009): 717–38. http://dx.doi.org/10.1017/s0018246x09990094.
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ABSTRACTThis review points out the dangers of taking Jonathan Israel's volumes on the Enlightenment as a new framework for Enlightenment studies. Despite Israel's claim in Enlightenment contested to have historicized our understanding of the Enlightenment, his modus operandi is fundamentally unhistorical, and the result is a presentist interpretation with an oversimplified classification of thinkers into ‘radical’ and ‘moderate’ camps. The review suggests more effective ways to make a truly historicized Enlightenment present for us now, especially by devoting more attention to the literary and rhetorical properties of Enlightenment texts.
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Репина, Л. П. "Communications of Scottish intellectuals and “The Scots Magazine (Edinburgh, 1735–1755)." Диалог со временем, no. 87(87) (June 15, 2024): 37–50. http://dx.doi.org/10.21267/aquilo.2024.87.87.001.
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В статье предпринимается попытка подойти к изучению существенных аспектов феномена Шотландского Просвещения с позиции разработанной автором концепции истории интеллектуальной культуры, которая включает как анализ текстов, мыслительного инструментария, субъективности интеллектуалов разного уровня, так и исследование форм, средств, формальных и неформальных институтов интеллектуального общения в их социокультурном контексте. Наиболее продуктивно когнитивный потенциал избранной модели реализуется в проектах, ориентированных на исследование интеллектуальных сообществ разных типов и в разных сегментах интел-лектуальной среды, а также роли интеллектуалов в формировании общественного сознания и новых коллективных стереотипов. В настоящем исследовании такой подход позволяет дополнить картину интеллектуальной кудьтуры эпохи, выявляя и уточняя конфигурацию межличностных связей и инфраструктуру коммуникаций в интеллектуальной среде Эдинбурга и других университетских городов Шотландии первой половины и середины XVIII века. Специально рассматривается ключевая роль журнала “The Scots Magazine” в формировании и развитии этой среды. The article attempts to approach the study of significant aspects of the phenomenon of the Scottish Enlightenment from the position of the concept of the history of intellectual culture developed by the author, which includes both the analysis of texts, mental tools, and the subjectivity of intellectuals of different levels, and the study of forms, means, formal and informal institutions of intellectual communication in their sociocultural context. The most productive cognitive potential of the chosen model is realized in projects focused on the study of intellectual communities of different types and in different segments of the intellectual environment, as well as the role of intellectuals in the formation of public consciousness and new collective stereotypes. In this study, this approach allows us to complement the picture of the intellectual culture of the Enlightenment, identifying and clarifying the configuration of interpersonal connections and communication infrastructure in the intellectual environment of Edinburgh and other university cities in Scotland in the first half and mid-18th century. The key role of the press and specifically the famous magazine “The Scots Magazine” in the formation and development of this environment is specially considered.
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Do, Trang, and Khue Dinh Pham. "RATIONALISM AND ENLIGHTENMENT’S SPIRIT: THE LEADING SPIRIT OF THE FRENCH ENLIGHTENMENT PHILOSOPHY IN THE 18TH CENTURY." Kalagatos 21, no. 3 (2024): eK24079. http://dx.doi.org/10.52521/kg.v21i3.13578.
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Permeating 18th-century French Enlightenment philosophy was a profound rationalist spirit and Enlightenment ideals. This intellectual movement emerged from efforts to disengage from organized religion and the church, asserting an unwavering faith in the boundless power of reason and scientific knowledge over the forces of theocracy and secular powers. This article delves into an analysis of the rationalist and Enlightenment elements within 18th-century French Enlightenment philosophy, aiming to claim its position as the prevailing spirit and the driving force of the Enlightenment-era. By examining these elements, we can draw both the values and limitations of this philosophical movement on the development of the history of human thought.
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Sokolov, Sergei V. "Between Barbarism and Progress: Enlightenment Historical Writings on a Major Conflict in Russian History." Changing Societies & Personalities 3, no. 4 (2020): 388. http://dx.doi.org/10.15826/csp.2019.3.4.084.
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The dichotomy of barbarism and progress has long been a focal point for the discussions about Russia’s past and present. The discourse on Russian barbarism had been known in Europe since at least 16th century, but Enlightenment thinkers gave it a new shape by juxtaposing the ancient conception of barbarism with the rather modern idea of progress. In this article, Enlightenment historical writings are examined; the focus is on the question of how Russian history was studied in order to find signs of barbarism and the different guises of progress. The primary sources for the article are mainly Russian historical writings; however, relations and interactions between Russian and European intellectuals, as well as intellectual exchange and influence, are also noted. As there were no word “civilization” in 18th-century Russian, enlightenment was deemed by Russian thinkers as the antipode to barbarism. It is concluded that most Enlightenment writers saw Christianization as a step forward from barbarism in Russian history. Parallels between Russia and Scandinavia as they were drawn by August Schlözer are also analyzed. The article shows how the idea of conflict between barbarism and progress altered the understanding of Russian history in the Enlightenment.
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Grote, Simon. "Domesticating Religious “Fanaticism” in Eighteenth-Century Germany." Church History and Religious Culture 98, no. 1 (2018): 111–38. http://dx.doi.org/10.1163/18712428-09801023.
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Abstract The decline of “fanaticism” in eighteenth-century Germany, a myth propagated by self-proclaimed proponents of Enlightenment, continues to shape historians’ representations of the ascendancy of “religious” Enlightenment. To discredit this myth and suggest a means of replacing it, this essay departs from the conventional attention to university theology as a history of ideas and proposes adding a book-historical perspective. Its focus is the German Pietist theologian Joachim Lange (1670–1744). Condemned by critics as a “fanatic” by virtue of his alleged intellectual kinship with French Reformed theologian Pierre Poiret (1646–1719), Lange is best known today for his vehement and ultimately ineffectual opposition to Enlightenment’s theological standard-bearers at the University of Halle. But Lange’s kinship with Poiret was only partial, and the stark contrast between the careers of two of Lange’s textbooks reveals that although his theological star was falling by the 1730s, elements of Lange’s ostensibly outmoded theology continued to find an audience into the nineteenth century, through the enormous commercial success of his Latin grammar.
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Kong, Travis S. K. "Ken Plummer: My Intellectual Enlightenment." Sexualities 26, no. 4 (2023): 511–14. http://dx.doi.org/10.1177/13634607231170758.
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This small piece of writing is my personal account of how I met Ken Plummer and of the impact he had on my academic career. I describe the way in which our relationship changed from teacher and student to lifelong friends, and also share my last encounter with him. In retrospect, I am proud to say that Ken was not just my PhD supervisor, but also my colleague, my mentor, my substitute father and my dear friend.
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Forget, Evelyn L. "Cultivating Sympathy: Sophie Condorcet's Letters on Sympathy." Journal of the History of Economic Thought 23, no. 3 (2001): 319–37. http://dx.doi.org/10.1080/10427710120073609.
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In 1798, Sophie de Grouchy, the marquise de Condorcet, published a translation of the seventh edition of Adam Smith's Theory of Moral Sentiments (1792), along with a series of eight “letters” on the subject of sympathy. These letters are, in fact, substantial essays that allow us to discern how she read Smith. Intellectual historians have a tendency to privilege an author's intent, and to read the Theory of Moral Sentiments in order to determine what Smith actually meant, and how meaning was constructed in the context of a particular intellectual environment. As long ago as 1978, literary theorists such as Wolfgang Iser suggested that a reader's response is at least as interesting a question as an author's intent (Iser 1978). And Sophie de Grouchy is no ordinary reader. Her translation of, and commentary on, Smith's work allow us to see how a theory constructed in the intellectual context of the Scottish Enlightenment would be received by a different intellectual community. While de Grouchy shared much of the background that informed Smith's work, she could not write a commentary on sympathy during the Terror without taking into account recent French political experience and debate. And, I argue, her reading was not merely idiosyncratic, but rather representative of a particular group of intellectuals seized with the problem of adapting Enlightenment theory to the political reality of the Republic.
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Schildermans, Hans. "1 Introduction: What Is Studying?" Philosophy and Theory in Higher Education 3, no. 3 (2021): 1–12. http://dx.doi.org/10.3726/ptihe032021.0001.
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“Sapere aude! Have the courage to use your own reason! is therefore the motto of the Enlightenment.” With these words, Kant draws the opening paragraph of his famous text An Answer to the Question: What Is Enlightenment? to a close.1 The essay was an intervention in an ongoing debate about the precise meaning of enlightenment, at a moment when the notion began to pick up speed in intellectual discourses of the time. The debate was initially sparked by the theologian and educational reformer Johann Friedrich Zöllner who in the December 1783 edition of the Berlinische Monatschrift critically observed that “under the name of enlightenment the hearts and minds of men are bewildered,” while raising the very question “What is enlightenment?” in a footnote to the text.2 Within a year the journal had published the responses by Kant and Moses Mendelssohn and soon after many other writers started to contribute to the discussion. The author of an anonymous article published in 1790 remarked that the debate had turned into “a war of all against all” in which several intellectuals tried to lay claim on the precise meaning of enlightenment, and the author went on to distinguish twenty-one interpretations that the concept had already received.3 Even today, philosophers continue to reinterpret the notion of enlightenment, imbuing it with a new meaning every time.4
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Yazici, Yasemin. "Meiji Restoration and Modernization: The Role of Intellectuals in The Context of Gramsci's Theory of Hegemony and Counter-Hegemony." European Scientific Journal, ESJ 21, no. 11 (2025): 1. https://doi.org/10.19044/esj.2025.v21n11p1.
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The Meiji Era (1868-1912) was a crucial period in Japan’s modernization, marked by profound social and political transformations under Western influence. Japanese intellectuals played a key role in reconciling traditional values with modern Western ideas. Inspired by Western science, technology, and administrative systems, the Meiji government sought to reshape Japan into a global power. Intellectuals explored concepts such as freedom, democracy, and individualism, integrating them into Japanese society while maintaining cultural identity. This study examines the impact of Meiji intellectual movements on Japan’s modernization. The central questions include: How did Japanese intellectuals interpret Western thought? What proposals did they offer for modernization? How did their views on "civilization" and "enlightenment" influence state policies? What tensions arose between traditional values and Western modernization ideas? Addressing these questions, this study explores the intellectual foundation of Japan’s transformation into a modern nation-state. Additionally, using Gramsci’s hegemony theory and ideology analysis, it investigates how the ruling class employed ideological tools to shape modernization. Findings reveal that Meiji intellectuals sought a balance between tradition and modernization. They aimed to preserve Japan’s national identity while embracing scientific and technological advancements. This dual approach aligned with Gramsci’s theory of hegemony, which stresses obtaining societal consent for change. Ultimately, the Meiji intellectual movements shaped Japan’s policies, fostering a unique modernization process that blended Western influences with indigenous traditions. This dynamic balance allowed Japan to emerge as a strong, modernized state while maintaining its cultural heritage.
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Cook, Alexandra. "The “Demarcation Problem” in Science: What Has Enlightenment Got to Do with It? Part I." Dialogue and Universalism 32, no. 1 (2022): 165–88. http://dx.doi.org/10.5840/du202232110.
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Steven Pinker’s recent Enlightenment Now (2018) aside, Enlightenment values have been in for a rough ride of late. Following Max Horkheimer and Theodor Adorno’s critique of Enlightenment as the source of fascism, recent studies, amplified by Black Lives Matter, have laid bare the ugly economic underbelly of Enlightenment. The prosperity that enabled intellectuals to scrutinize speculative truths in eighteenth-century Paris salons relied on the slave trade and surplus value extracted from slave labor on sugar plantations and in other areas Europeans controlled. Indeed, deprived of its ugly economic underbelly, Enlightenment was barely conceivable; furthermore, its reliance on surplus value extraction from oppressed labor was accompanied by a racism that, with the exception of the thought of Jean-Jacques Rousseau and a few other thinkers, was arguably inherent to Enlightenment. However, I am not proposing yet another revelation of Enlightenment’s complicity in exploitation of, or disregard for, the Other. Rather, I want to highlight the damage being done today by an insidious strategy of labelling as “pseudo-science” entire domains of non-Western knowledge such as Chinese medicine and Ayurveda, thereby rendering them no-go zones for serious minds. Even though the term pseudo-science had yet to be coined, the beginnings of this tendency are already evident in Enlightenment-era works such as Jean-Baptiste Du Halde’s Description … de la Chine (1735). The perpetuation of this dismissive treatment of non-Western natural knowledge creates a significant obstacle to superseding a “scientific revolution” whose confines have long been burst: it is increasingly recognized that traditional/indigenous knowledge affords a vast reservoir of materials, skills and insights of which the world has desperate need, no more urgently than in response to the covid-19 pandemic.
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Shrock, Christopher A. "Thomas Reid on the Improvement of Knowledge." Journal of Scottish Philosophy 17, no. 2 (2019): 125–39. http://dx.doi.org/10.3366/jsp.2019.0232.
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Thomas Reid often seems distant from other Scottish Enlightenment figures. While Hume, Hutcheson, Kames, and Smith wrestled with the nature of social progress, Reid was busy with natural philosophy and epistemology, stubbornly loyal to traditional religion and ethics, and out of touch with the heart of his own intellectual world. Or was he? I contend that Reid not only engaged the Scottish Enlightenment's concern for improvement, but, as a leading interpreter of Isaac Newton and Francis Bacon, he also developed a scheme to explain the progress of human knowledge. Pulling thoughts from across Reid's corpus, I identify four key features that Reid uses to distinguish mature sciences from prescientific arts and inquiries. Then, I compare and contrast this scheme with that of Thomas Kuhn in order to highlight the plausibility and originality of Reid's work.
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Artemyeva, Tatiana V. "The Social Background of the Enlightenment in Russia in a Comparative Perspective." Zeitschrift für Slawistik 67, no. 1 (2022): 104–20. http://dx.doi.org/10.1515/slaw-2022-0005.
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Summary The Age of Enlightenment is identified as an eighteenth-century intellectual and philosophical movement that produced a variety of ideas ranging from the conservative to the radical, and from rational to mystical or even counter-enlightenment. This article discusses the social structure of intellectual elites in different countries during the Enlightenment. It argues that the different systems of ideas that were generated during this period, and the different forms these ideas took, are a result of the different configurations of intellectual elites in each country. It turns to examples from Scotland, France, German lands, and Russia to show the social background of enlightenment ideas.
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Yang, Hejiao. "Aspects of the integration of Western philosophy into Chinese culture on the example of Kantianism." OOO "Zhurnal "Voprosy Istorii" 2023, no. 1-2 (2023): 258–63. http://dx.doi.org/10.31166/voprosyistorii202301statyi46.
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The paper takes an overview of intellectual Enlightenment that took place in the history of Chinese intellectual and cultural development, with the Enlightenment identification of Kantianism in China as an example. The Enlightenment identification of Kantianism in China also contains the typical paradigm of the Chinese localization of Western philosophy, revealing the essence of cultural integration.
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Sobirovich, Turdiev Bekhruz. "The Development of Political Doctrines in Central Asia (17th –19th Centuries)." Irish Interdisciplinary Journal of Science & Research 09, no. 01 (2025): 13–22. https://doi.org/10.46759/iijsr.2025.9102.
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In the second half of the 19th century, Central Asia faced significant socio-economic underdevelopment, with a low standard of living and strong religious influence shaping cultural and spiritual life. During this period, interest in Sufi philosophy and medieval Muslim thinkers’ works grew, reflecting a revival of intellectual and cultural heritage. This shift led to an increasing belief in human intelligence and knowledge as key forces for societal change, inspiring the emergence of the Enlightenment movement. The movement aimed to promote scientific progress, social development, and universal human values while challenging oppression and stagnation. Its rise coincided with the colonial policies of Tsarist Russia, which played a crucial role in shaping its direction and ideological foundations. Progressive intellectuals of the time sought to reform society by advocating for education and enlightenment as means to achieve liberation and modernization.
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Ilkhom, I. To'xtanazarov. "Philosophical-Enlightenmental Ideas of the Jadids." Sarcouncil Journal of Arts Humanities and Social Sciences 4, no. 3 (2025): 13–19. https://doi.org/10.5281/zenodo.15032970.
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This article explores the philosophical and educational ideas of Jadid thinkers, who played a pivotal role in the national awakening and enlightenment movement in Turkestan during the late 19th and early 20th centuries. Faced with the dual challenges of colonial oppression by the Russian Empire and internal religious fanaticism, Jadid intellectuals such as Mahmudkhuja Behbudi, Abdulla Avloniy, Abdurauf Fitrat, and others, emerged as key figures advocating for national identity, modern education, and social reform. Their efforts to reform the outdated educational system and promote secular knowledge laid the foundation for the intellectual and cultural revival of the Uzbek nation. This study highlights the relevance of Jadid philosophical-educational ideas in contemporary society, emphasizing that many of the social issues they addressed — such as the importance of women’s education and national self-awareness — remain pertinent today. The enduring legacy of the Jadids, as emphasized by President Shavkat Mirziyoyev, continues to offer solutions and insights into the current challenges faced by Uzbek society
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Yurin, Alexander. "Yet Again, the Enlightenment and the Enlightened: From Intellectual Discussions to the Programs of Political Parties in Contemporary Germany." ISTORIYA 15, no. 11 (145) (2024): 0. https://doi.org/10.18254/s207987840033254-8.
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The concept of Enlightenment has long played an important role in the socio-political and socio-cultural life in Germany. It occupied a prominent place in the socio-political works of major philosophers, was used to describe the historical period, as well as a concept of political struggle. Despite the increasing time gap with the Enlightenment, the debate among German intellectuals around this concept continued in the second half of the twentieth century. In this polemic, the Enlightenment was used as a reference to assess the modern socio-political and socio-cultural development of Germany. In addition to intellectual discussions, the concept of Enlightenment was included in the texts of election campaigning of major political parties, where it was subjected to ideological elaboration. The largest parties of the German Bundestag appealed to it with varying degrees of intensity to legitimize a wide range of political actions. This concept is placed in sections on education, culture, social policy, migration and foreign policy. Using theoretical approaches and methodological apparatus developed within conceptual history and critical discourse analysis, the article examines modification of the content of the concept of Enlightenment and analyzes its semantic links with other key concepts presented in the programs of the largest political parties. The article shows multiple strategies for using this concept, the formation of new conceptual structures and the reproduction of old language patterns.
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Brnardić, Teodora Shek. "INTELLECTUAL MOVEMENTS AND GEOPOLITICAL REGIONALIZATION: THE CASE OF THE EAST EUROPEAN ENLIGHTENMENT." East Central Europe 32, no. 1-2 (2005): 147–77. http://dx.doi.org/10.1163/18763308-90001036.
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Although Western scholarship in the 1980s and 1990s tended to argue for the disunity of the Enlightenment movement, the so-called "East European Enlightenment" is still mostly taken as a unitary phenomenon. My aim is to describe the state of art of a virtually non-existent historical discipline - "East European Enlightenment studies" - and to reconstruct the intellectual roots of its marginalization. In addition, methodological complements to the macroregionalist approach will be offered by using the concept of the "Venturian Enlightenment" with the example of the Enlightenment in Bohemia and by suggesting some new research topics.
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BRNARDIĆ, TEODORA SHEK. "INTELLECTUAL MOVEMENTS AND GEOPOLITICAL REGIONALIZATION: THE CASE OF THE EAST EUROPEAN ENLIGHTENMENT." East Central Europe 32, no. 1 (2005): 147–77. http://dx.doi.org/10.1163/1876330805x00072.
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Abstract: Although Western scholarship in the 1980s and 1990s tended to argue for the disunity of the Enlightenment movement, the so-called "East European Enlightenment" is still mostly taken as a unitary phenomenon. My aim is to describe the state of art of a virtually non-existent historical discipline - "East European Enlightenment studies" - and to reconstruct the intellectual roots of its marginalization. In addition, methodological complements to the macroregionalist approach will be offered by using the concept of the "Venturian Enlightenment" with the example of the Enlightenment in Bohemia and by suggesting some new research topics.
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Wanjing, LIANG. "The Exotic Country in the Quarrel of the Ancients and the Moderns: Images of China in the Battle of the Books." International Journal of Sino-Western Studies, no. 25 (November 30, 2023): 32–44. http://dx.doi.org/10.37819/ijsws.25.1755.
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Preceded by Renaissance, followed by Enlightenment, the Quarrel of the Ancients and the Moderns, as an important cultural and intellectual event in European minds, has not received the attention it deserves. The Quarrel of the Ancients and the Moderns which happened in 1690s England, also known as the Battle of the Books. In the battle about the superiority of ancient culture or modern culture in the West, China as an exotic country of the East was repeatedly mentioned, and in the polemical writings between Sir William Temple and William Wotton, China was given two entirely different faces: "Politically Prominent China" and "Pagan China". By analyzing the state of Chinese knowledge and the mechanism of image production in the polemical writings of British intellectuals, this paper discusses the role and ideological function played by the image of China in Enlightenment Britain, and then deliberates the construction of the British state, religious consciousness, and reflexive subject in the Early Modern period.
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Jin, Qiu. "Salvation and Enlightenment: The Translation, Introduction and Influence of The Social Contract in China." Academic Journal of Management and Social Sciences 6, no. 1 (2024): 87–91. http://dx.doi.org/10.54097/2qs91t93.
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Rousseau and his "Social Contract" emerged as a focal point of interest for the Chinese intellectual circle during the political crisis in the early 20th century, as they sought inspiration from Western theories. This paper focuses on Rousseau's work "The Social Contract" (referred to as "Min Yue Lun" at that time) and examines its translation and dissemination in China, also delves into the impact of different translations on intellectuals from various classes and to reveal its evolution. Through the analysis of translators including Chomin Nakae, Yang Tingdong, and Ma Junwu, this study observes that these translations not only have demerits but also were initially regarded merely as the tool of revolutionary or salvation. However, over time and changes in politics, "The Social Contract" gradually transformed into a powerful ideological resource, propelling China towards modernization. By studying this topic, readers can not only understand the importance of Rousseau's social contract theory in the Chinese ideological circle, but also infer the process of the dissemination and acceptance of other Western ideas in China through the reactions of intellectuals.
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TERRALL, MARY. "PUBLIC SCIENCE IN THE ENLIGHTENMENT." Modern Intellectual History 2, no. 2 (2005): 265–76. http://dx.doi.org/10.1017/s1479244305000429.
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Mi Gyung Kim, Affinity, That Elusive Dream: A Genealogy of the Chemical Revolution (Cambridge, MA: MIT Press, 2003)Guiliano Pancaldi, Volta: Science and Culture in the Age of Enlightenment (Princeton, NJ: Princeton University Press, 2003)To challenge the presumed isolation of the scientific method from social concerns and forces, to question the inevitability of progress, to explore the ideological and polemical aspects of science—all these are by now goals commonly stated in historical studies of science. In the quest for these desiderata over the past twenty years or so, historians of science have in many cases distanced themselves from intellectual history in its idealist, disembodied form. However, in spite of salutary moves to analyze instruments, laboratory practices, visual representations, instituions and politics, a great deal of the raw material for the history of science remains textual, very often in the form of print. And, as the existence of this journal attests, intellectual history has retooled to take seriously the contexts for ideas and intellectual movements. At the present moment, when intellectual historians and historians of science are allied in the game of contextualizing our subjects, it is worth considering how current scholarship is working to define multi-layered contexts for scientific ideas and the texts in which they appear.
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Li, Aizhen. "Research and Enlightenment of Intellectual Property Insurance." Open Journal of Social Sciences 06, no. 11 (2018): 15–27. http://dx.doi.org/10.4236/jss.2018.611002.
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Khosrokhavar, Farhad, and Saeed Paivandi. "Intellectuals and Social Movements in Iran in the Fourteenth SH Century: The Narrative of a Century of Ups and Downs." Iran Academia Journal, no. 9 (August 2022): 23–30. http://dx.doi.org/10.53895/iccifp0i.
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Numerous research works in Iran and abroad address the issue of social movements in the 14th SH century. However, it is uncommon to come across writings that examine the relationship between social movements and intellectuals. The issue is about the type of participation, place, and role of intellectuals in the century’s major social movements. A number of social science studies have also examined the influence of intellectual discourse on social movements in various countries. Examples of such analyses include examinations of the French Revolution and the impact of the opinions and writings of Rousseau, Voltaire, and other prominent Enlightenment authors on this historical event. Another illustration is the influence of Marx, Engels, Lenin, Trotsky, and other intellectuals on the Russian October Revolution. The same question might be asked regarding the Chinese revolution and Mao Zedong’s involvement, or the Cuban revolution and Castro or Che Guevara’s participation. Erst in the last three decades has a portion of academic research shown a change in the interaction between intellectuals and social movements, or, according to Régis Debray, a decline in the influence of visionary and ambitious discourses.
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Guozhong, Xing, and Shang Chen. "Light through Time and Space." Dialogue and Universalism 31, no. 3 (2021): 75–92. http://dx.doi.org/10.5840/du202131346.
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Chinese Confucianism, which emerged during the Axial Age, has had a profound influence on many intellectual and cultural movements in history, including the European Enlightenment. This article analyzes the influence of Confucianism on the European Enlightenment from four perspectives: human rights, a benevolent government, religion and nature. The humanist spirit propagated by Confucianism was similar to the views expressed by Enlightenment thinkers on reason and human rights and provided a powerful ideological weapon for Enlightenment thinkers to criticize religious theocracy and break through the darkness of the Middle Ages. During this process of learning and absorbing the humanist spirit of Confucianism, French Enlightenment thinkers developed the rational and critical spirit of the Enlightenment and paved the way for intellectual liberation. Today, the world is facing the new challenges of global climate change, artificial intelligence and genetic technology. In the context of these global problems, China and the West can learn from each other and join efforts to gather new ideological resources to carry out a new ideological enlightenment movement on a global scale and achieve sustainable development for all humanity.
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Syauqii, Fachri. "Rausyan Fikr: Gerakan Intelektual Syiah di Yogyakarta." Islamic Education 4, no. 1 (2024): 7–12. http://dx.doi.org/10.57251/ie.v4i1.1305.
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Rausyan Fikr is a research institution that operates in the field of philosophy, particularly Islamic philosophy. Established by Romy Fibri and colleagues in 1995, Rausyan Fikr aims to enlighten students from various campuses. The name Rausyan Fikr itself is derived from Ali Syariati's concept, which refers to an intellectual who achieves enlightenment. The focus on philosophical studies responds to the intellectual fluctuations among students torn between Islamic and Western thought. Additionally, Rausyan Fikr houses a library and has branches for study, such as the Muthahhari Student Islamic Boarding School (PPM) and JAKFI (Islamic Philosophy Activist Network). This study is open to various groups, with increasing interest each year from students and academics in Islamic philosophy. The research methods employed are field studies and qualitative analysis. The theoretical frameworks used include social movements, social intellectuals, and their roles. The objective is to examine the influence of Islamic thought, particularly from Iranian thinkers, on academics and students in Indonesia, especially in Yogyakarta, near Kaliurang road.
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Caplan, Marc. "Feminine Discontent and Social Control in Maskilic Comedy and Sturm und Drang Melodrama." Polin: Studies in Polish Jewry 37 (January 2025): 48–70. https://doi.org/10.3828/polin.2025.37.48.
Full textAbstract:
Sturm und Drang melodrama and maskilic comedy share a number of historical and aesthetic features. The Sturm und Drang authors were, like the early maskilim, young intellectuals typically employed as tutors or secretaries to members of the elite. Their critiques of the Enlightenment, therefore, primarily addressed social concerns rather than philosophical, theological, or ideological questions. In particular, they were both preoccupied with the status of women and the dangers posed to their own status as unaffiliated, disenfranchised intellectuals by intellectually and socially independent women. When taken in comparison with Sturm und Drang , the maskilic farce can be seen not only as comedy or social critique but also as a revenge fantasy, imparting to a maskilic ideal the social capital and heroic action denied to maskilim in historical reality.
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Meli, Domenico Bertoloni. "Science and the Enlightenment Revisited." Journal of Early Modern Studies 12, no. 1 (2023): 33–57. http://dx.doi.org/10.5840/jems20231212.
Full textAbstract:
At nearly forty, Science and the Enlightenment (Cambridge, 1985) by Thomas L. Hankins is seriously dated but still widely used, broadly reliable for what it covers and frustrating for its omissions, richly informative in its contents and somewhat opaque in its intellectual coordinates. For better or for worse, with its compact two hundred pages of text and remarkably well-chosen images, it remains the best textbook on the period, even though recent research has greatly enriched, problematized, and subverted older assumptions. This essay situates Hankins’s textbook within our changing understanding of the sciences in the Enlightenment, providing a critical evaluation of its achievements, problems, and intellectual agenda. I focus on periodization and the role Isaac Newton’s main works, Philosophiae naturalis principia mathematica (1687) and Opticks (1704)—both with much expanded later editions—play in Hankins’s narrative with respect to their intellectual and methodological agenda. While offering some thoughts on what mid-1980s readers may have reasonably expected from a textbook on the Enlightenment, I also include brief reflections on how the field has changed in recent times and some comments on what a new textbook may look like, forty years later.