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Journal articles on the topic 'Intellectual thought'

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Published: 4 June 2021
Last updated: 7 February 2022

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1

Cheek, Timothy. "Xu Jilin and the Thought Work of China's Public Intellectuals." China Quarterly 186 (June 2006): 401–20. http://dx.doi.org/10.1017/s030574100600021x.

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This article takes recent theoretical essays by Shanghai scholar and public intellectual, Xu Jilin, and other scholars of the history of thought and culture (sixiang wenhua shi) as a case study of efforts by intellectuals in the People's Republic of China to define and promote a role as public intellectuals separate from the party-state. This analysis suggests that political liberalism is used in such intellectual discourse to explain the social experience of intellectuals in China today and to promote a renewed public role for them. This public intellectual discourse is characterized by the continued privileging of sixiang (thought), by the naturalizing of foreign theories about liberalism, and by the use of such thought work to argue for a renewed public role for intellectuals as interpreters of public issues rather than as legislators of public values.
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McCloud, Aminah Beverly. "African-American Muslim Intellectual Thought." Souls 9, no. 2 (June 6, 2007): 171–81. http://dx.doi.org/10.1080/10999940601057366.

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3

Lee, Valerie. "Testifying theory: Womanist intellectual thought." Women: A Cultural Review 6, no. 2 (September 1995): 200–206. http://dx.doi.org/10.1080/09574049508578236.

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4

Bontis, Nick, and Danny Nikitopoulos. "Thought leadership on intellectual capital." Journal of Intellectual Capital 2, no. 3 (September 2001): 183–91. http://dx.doi.org/10.1108/14691930110400182.

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5

KAIL, R. "Ontogeny of Thought: Intellectual Development." Science 230, no. 4723 (October 18, 1985): 311. http://dx.doi.org/10.1126/science.230.4723.311.

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6

RODRIGUEZ-FERRERA, S., R. A. McCARTHY, and P. J. McKENNA. "Language in schizophrenia and its relationship to formal thought disorder." Psychological Medicine 31, no. 2 (February 2001): 197–205. http://dx.doi.org/10.1017/s003329170100321x.

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Background. Although poor language test performance has been documented in schizophrenia, its relationship to formal thought disorder remains unclear.Method. Forty schizophrenic patients were administered eight language tests and, under blind conditions, rated for formal thought disorder. Measures of general intellectual function were also obtained.Results. Performance on all language tests was significantly correlated with the general intellectual measures. Three language test scores also showed significant correlations with formal thought disorder scores. Multiple regression and analysis of intellectually preserved patients suggested particular associations of formal thought disorder with semantic comprehension and picture description.Conclusions. General intellectual impairment is an important determinant of poor language test performance in schizophrenia, but presence of formal thought disorder may also contribute. A higher-order semantic deficit may be particularly relevant to both linguistic impairment and formal thought disorder.
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7

Eddy, U. "The Making of Chinese Intellectuals: Representations and Organization in the Thought Reform Campaign." China Quarterly 192 (December 2007): 971–89. http://dx.doi.org/10.1017/s0305741007002123.

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AbstractThrough analysing the early 1950s Thought Reform campaign, this article suggests a new approach to studying Chinese intellectuals. I highlight the reification of this social category under Communist Party rule. The campaign universalized zhishifenzi (知识分子) as a social classification, absorbed a diversity of people into the category and established within it multiple subject positions. This reification of the Chinese intellectual, which persisted after Thought Reform, had serious impacts on central policies, local organization and individual behaviour. My analytical perspective can further the understanding of CCP rule, state–intellectual relations and the experience of so-called Chinese intellectuals.
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8

Moses, Wilson J., and Rupert Charles Lewis. "Walter Rodney's Intellectual and Political Thought." Journal of American History 87, no. 2 (September 2000): 745. http://dx.doi.org/10.2307/2568904.

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9

Kapur, Ratna. "Dark Times for Liberal Intellectual Thought." Profession 2006, no. 1 (January 2006): 22–32. http://dx.doi.org/10.1632/prof.2006.2006.1.22.

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10

Hacker, P. M. S. "An Intellectual Entertainment: Thought and Thinking." Philosophy 92, no. 1 (November 2, 2016): 97–128. http://dx.doi.org/10.1017/s0031819116000449.

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AbstractThis dialogue is on the nature of thought and thinking. The five disputants are Socrates, an imaginary neuroscientist from California (whose opinions reflect those of contemporary cognitive neuroscientists), an Oxford don from the 1950s (who employs the linguistic analytic techniques of his times), a Scottish post-doctoral student, and John Locke (who speaks for himself). The discussion takes place in Elysium in the late afternoon. They examine the idea that thinking is an activity of the mind or the brain, whether the medium of thought consists of words or ideas, whether thoughtful speech is speech accompanied by thought, whether thinking, i.e. reasoning and inferring, is a process, and what is meant by the claim that ‘thinking is the last interpretation’. The dialogue ends when the protagonists go to dinner, but will be resumed after the meal.
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11

Hacker, P. M. S. "An Intellectual Entertainment: Thought and Language." Philosophy 92, no. 2 (November 2, 2016): 271–96. http://dx.doi.org/10.1017/s0031819116000450.

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AbstractThis dialogue on thought and language is a sequel to my dialogue ‘Thought and Thinking’, but can be read independently of it. The five disputants are the same as in the previous dialogue, namely Socrates; an imaginary neuroscientist from California (whose opinions reflect those of contemporary cognitive neuroscientists); an Oxford don from the 1950s (who employs the linguistic analytic techniques of his times); a Scottish post-doctoral student; and John Locke (who speaks for himself). The discussion takes place in Elysium in the early evening after dinner. They discuss the relationship between what one thinks and what one says, examine the reasons for supposing that there must be a language of thought and show why there cannot be one, investigate the supposition that thought must have a medium – that one must think in something (words, ideas, pre-linguistic concepts) – and demonstrate that it cannot have one. They investigate whether there can be non-linguistic thinking and whether non language-using animals can be said to think, and determine the limits of thought and thinking.
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Assensoh, A. B., and Rupert Charles Lewis. "Walter Rodney's Intellectual and Political Thought." American Historical Review 105, no. 4 (October 2000): 1354. http://dx.doi.org/10.2307/2651513.

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13

Akopova, Tatyana S. "Institutes of thought - a new intellectual project." Socialʹnye i gumanitarnye znania 6, no. 3 (September 21, 2020): 210. http://dx.doi.org/10.18255/2412-6519-2020-3-210-217.

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The article deals with current problems of innovative and prospective development of modern society, related to the formation of a new type of personality capable of self-determination in the conditions of a new technological order and the needs of humanitarization of social processes. The philosophical problem posed by science in ancient times - "what is a person" today is interpreted by social practice by the requirement to understand what is a thinking person, how ready he is to consciously perceive the world and himself in the world. the Demand for an intellectually developed person, a subject of social creativity with the ability to real thinking, a conscious approach to any situation, involves the creation of a new social space, in which various institutions of intellectual development are located - from traditional to new, initiative. The role of the entire educational system - from General to higher education-is growing, and it is becoming a leading factor and a promising process in creating new learning technologies and, above all, in teaching thinking. The obvious lag of education in solving this problem causes the intellectual elite to act ahead of time, interested in a new approach to the problem of creativity and thinking. This is evidenced by various associations, clubs, and unions formed locally, in professional communities, and in scientific circles that discuss and develop thinking technologies.
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14

Robinson, Howard. "Quality, Thought and Consciousness." Royal Institute of Philosophy Supplement 67 (July 7, 2010): 203–16. http://dx.doi.org/10.1017/s1358246110000135.

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AbstractMy objective in this essay is to argue for two things. The first is that intellectual mental states – thoughts – are not physicalistically reducible, just as qualia are not reducible. The second is that thoughts and qualia are not as different as is sometimes believed, but not because – as some empiricists thought – thoughts are qualia-like by being mental images, but because qualia are universals and their apprehension is a proto-intellectual act. I shall mainly be concerned with the first of these topics.
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15

عبد الوهاب, م. د. احمد عبد الكريم. "Rationality and Freedom in Islamic Thought." مجلة العلوم السياسية, no. 53 (February 20, 2019): 181–213. http://dx.doi.org/10.30907/jj.v0i53.90.

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Abstract Rationality and freedom are fundamental elements of Western modernity. Although modern and contemporary Islamic thought has established its intellectual foundations on the fundamentals of intellectual thought that are at the core of its Islamic intellectual system, at the same time many of its intellectual products have been a response In spite of the fact that this Islamic intellectual response stands out from Western modernity as a negation or a positive attitude. The Islamic intellectual response differed in determining its position on Western modernity, depending on the nature of the historical stage that was The Islamic nation, as well as the nature of the challenge posed by Western civilization to other nations and other civilizations, including the Arab Islamic civilization, so we see that the response of modern Islamic thought reform differs in his vision and directions from the response of Islamic fundamentalist contemporary thought.
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16

Abdul Murad, M. Hazim Shah ibn. "Islam and Contemporary Western Thought." American Journal of Islam and Society 13, no. 2 (July 1, 1996): 250–60. http://dx.doi.org/10.35632/ajis.v13i2.2318.

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The two books recently authored by Ernest Gellner and Akbar Ahmedon the subject of Islam and postrnodernism have attracted interest amongMuslims and non-Muslims. To me, it is a landmark in the continuing dialoguebetween Islam and the West. Has the rise of postmodernism in westernphilosophical thought meant an easier accommodation of Islam into contemporarywestern society, or is Islam intellectually at odds with the epistemologicalfoundations of postmodernism? These are some of the importantquestions addressed by Gellner and Ahmed. In view of the increasing culturaland intellectual globalization, not to mention the economic side, takingplace today, the place of Islam in contemporary thought and society can nolonger be safely isolated from "western" thought and culture.Unlike previous encounters, where victory was decided through militaryconfrontations, or in times of peace, where coexistence is maintainedthrough the separation of borders limiting influence and interaction, ours isa time when cultures and civilizations are interlocked. Hence, it is of theutmost importance that Muslims define their thought and philosophical positiondearly in relation to the West, if they insist on maintaining their identityand way of life in a world that is increasingly westernized. Part of theMuslim ummah's legitimacy derives from the sovereignty of its individualnations existing in the world community and from the intellectual strengthof its religious and philosophical position. Muslims cannot compromise onthat if they are to maintain their viability as an ummah in the contemporaryworld. Recent intellectual dialogues on Islam and the West, therefore,should acquire an important place in the Musim minds and agenda if theyare not to witness the further erosion of Islamic values and beliefs.In view of the importance of the discussions on Islam by Gellner andAhmed in their recent works, I now tum to an analysis of their books.Gellner on Islam, Rationalism, and PostmodernismAs opposed to previous binary polarities in history, Gellner believes thatour time is characterized by a competition between three irreducible ...
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17

حسن, أ. م. د. مهديه صالح, and مصطفى خليل خضير. "Modernity when Zaki Almelad." مجلة العلوم السياسية, no. 51 (February 20, 2019): 75–129. http://dx.doi.org/10.30907/jj.v0i51.101.

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The Islamic thought still suffers from the problems posed by Western thought in the modern era, especially after the establishment of the modern Arab state, and replacing the intellectual reference that prevailed at that time, which is represented by Islamic thought with another intellectual reference represented by Western thought. Since then, thinkers and innovators and reformers and intellectuals of the Islamists, Are trying to get out of these many problems and multiple, after imposing the nature of that thought and those references with all their consequences, and one of these problems that is still Islamic thought suffers, the bilateral problem that some academics have raisedThe title of the symposium failed The Islamic thought and thinkers are still posing positions that may find a solution to this problem, and those who have presented solutions or have had their positions on this problem. ,
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18

Dhamoon, Rita. "Political Thought in Canada: An Intellectual History." Canadian Journal of Political Science 40, no. 3 (September 2007): 807–8. http://dx.doi.org/10.1017/s0008423907071065.

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Political Thought in Canada: An Intellectual History, Katherine Fierlbeck, Peterborough ON: Broadview Press, 2006, pp. 178.Katherine Fierlbeck's project to provide “a brief exegesis of some of the more important political and philosophical debates in Canada's history” (6) is a difficult one, as she herself notes, because the criteria for determining which thinkers and ideas to include are contested. Fierlbeck selects a rich range of well known and under-theorized thinkers and, more importantly, she historicizes the links between political ideas and events so as to contextualize the development of political thought. Although she recognizes that there is no single school of Canadian thought, the unifying theme of the book is that of national identity.
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19

Goodman, Benny. "Antonio Gramsci on intellectual thought – Challenging nursing." Nurse Education Today 55 (August 2017): 140–41. http://dx.doi.org/10.1016/j.nedt.2017.02.023.

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20

Coyle, Sean. "The Intellectual Commitments of Modern Juridical Thought." Canadian Journal of Law & Jurisprudence 23, no. 2 (July 2010): 461–82. http://dx.doi.org/10.1017/s0841820900005002.

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To modern writers, the distinctive achievement of twentieth-century jurisprudence can be viewed as its emancipation from the narrow confines of English utilitarianism, and the subsequent development of perspectives rooted in the fundamental values of justice and rights. The central jurisprudential task of the new century is thus the exploration of a deeper, more elusive moral standpoint, the most profound intellectual commitments of which are yet to be fully digested and understood. My aim in this essay is to reveal something of the character of those commitments by considering the relationship of our present thinking about law and morality to its historical development.
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21

McDaniel, Iain. "Resistance in intellectual history and political thought." History of European Ideas 44, no. 4 (May 19, 2018): 397–403. http://dx.doi.org/10.1080/01916599.2018.1473955.

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22

Quartier, Vincent, Jean-Philippe Antonietti, Laure Franck, and Carlos Iglesias. "Space for Thought." Rorschachiana 34, no. 1 (January 2013): 4–23. http://dx.doi.org/10.1027/1192-5604/a000038.

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Aim: The psychoanalytic theories of Bion, Anzieu, Berger, and Gibello postulate that the development of thinking depends upon the formation of a psychic space. This thinking space has its origin in the body and in our interpersonal relations. This study aims to validate this psychodynamic hypothesis. Method: A group of 8- to 14-year-old children participated in this research. The presence of a thinking space was operationalized by the Barrier and Penetration scores on the Rorschach’s Fisher and Cleveland scales, and intellectual efficiency was measured using a short version of the WISC-IV. Results: Results show that extreme scores on the Barrier and Penetration variables predict a lower intellectual level than average scores on the same variables. Conclusion: The development of thinking and personality are undoubtedly linked and the Barrier and Penetration variables are useful measures when evaluating the development of a space for thought.
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23

Ali, Mohammad Mumtaz. "Reconstruction of Islamic Thought and Civilization." American Journal of Islam and Society 16, no. 1 (April 1, 1999): 93–109. http://dx.doi.org/10.35632/ajis.v16i1.2132.

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This article reviews the intellectual manifestations of Islamic revivalistmovements in general and the Islamization of Knowledge movement inparticular. The paper argues that the intellectual crisis of the MuslimUmmah was identified by most of the earlier thinkers and leaders but itdid not receive sufficient attention. It reviews the assessment of theintellectual crisis by Muslim thinkers, such as Iqbal and Mawdudi, andidentifies their understanding of the need and nature of ijtihad. Thepaper then proceeds to reflect on the foundations and achievements ofthe Islamization of Knowledge movement. The paper explores the relationshipbetween sociopolitical revival and intellectual revival and concludesthat the reconstruction of Islamic thought is a prerequisite to theregeneration of Islamic civilization.
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Jung, Jae Yup. "Occupational/Career Decision-Making Thought Processes of Adolescents of High Intellectual Ability." Journal for the Education of the Gifted 40, no. 1 (February 17, 2017): 50–78. http://dx.doi.org/10.1177/0162353217690040.

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Three competing models of the career decision-making thought processes of adolescents of high intellectual ability were tested in this study. Survey data were collected from 664 intellectually gifted Australian adolescents and analyzed using structural equation modeling procedures. The finally accepted, optimal model suggested that, regardless of cultural orientation, highly able adolescents may place importance on whether a future career will be interesting or enjoyable, which is a probable predictor of their attitudes toward careers and their eventual intentions to pursue particular careers. In addition, the model indicated that those careers considered interesting or enjoyable by intellectually gifted adolescents may also be intellectually stimulating.
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25

ISAAC, JOEL. "STRATEGY AS INTELLECTUAL HISTORY." Modern Intellectual History 16, no. 3 (April 10, 2018): 1007–21. http://dx.doi.org/10.1017/s1479244318000094.

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The world of grand strategy is not one to which intellectual historians have devoted a great deal of attention. Matters of interstate economic competition and imperial rivalry have, of course, long been at the center of histories of early modern political thought. Yet, when these currents in the history of political thought narrow into nineteenth-centuryrealpolitik, and then turn toward the professionalized contemporary discourses of international relations and war studies, intellectual historians have, for the most part, left the matter to the experts. The strategic maxims of Clausewitz and Liddell Hart may fascinate IR theorists, political scientists, and military historians, but they seldom fire the imaginations of tender-minded historians of ideas. The two books under review challenge such preconceptions. They ask us to consider the history of Cold War strategic thought in a wider conceptual frame. Buried in the history of strategy, they suggest, are some of the central themes of postwar social and political thought.
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Darwance, Darwance, Yokotani Yokotani, and Wenni Anggita. "Dasar-Dasar Pemikiran Perlindungan Hak Kekayaan Intelektual." PROGRESIF: Jurnal Hukum 15, no. 2 (December 23, 2020): 193–208. http://dx.doi.org/10.33019/progresif.v15i2.1998.

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Basically, humans are born with different intellectual abilities in processing their thougths and produce somethingfrom that thought. Therefore, it is important to provide protection for the results of thought through the intellectual property rights regime. However, in practice there are still many cases where the intellectual property of a person or agroup or a legal entity is used without prior permission. This juridical normative research examines fundamental thoughts for the protection of the results of one's thinking which is called intellectual property rights. There are several thoughts which become form the basis for protecting intellectual property rights; they are the natural right protection to reputation that has been built over a long time and quite high cost and also as a form of compensation and encouragement for people to create or find something.With the basic ideas behind the protection of IPR, the protection provided will be maximized, and the results of one's thinking will be more respected, both moral rights and economic rights
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27

Tadajewski, Mark. "Paradigm debates and marketing theory, thought and practice." Journal of Historical Research in Marketing 6, no. 3 (August 18, 2014): 303–30. http://dx.doi.org/10.1108/jhrm-04-2014-0010.

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Purpose – This paper aims to provide a history of a number of intellectual debates in marketing theory and consumer research. It outlines the key arguments involved, highlights the politics and acrimoniousness that often accompanied the competition for academic prestige or practitioner remuneration. It weaves the contents of the special issue into its narrative. Design/methodology/approach – This article engages in a broad historical survey of the history of marketing thought, as it pertains to intellectual debate and disputation. Findings – While scholars often articulate objectivity as an intellectual ideal, many of the debates that are explored reveal a degree of intellectual intolerance and this is refracted through the institutional system that structures marketing discourse. Originality/value – This account provides an introduction to the intellectual debates of the last century, highlighting the ebb and flow of marketing thought. It calls attention to debates that are largely under explored and highlights the politics of knowledge production in marketing and consumer research.
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28

LEIRA, HALVARD. "At the Crossroads: Justus Lipsius and the Early Modern Development of International Law." Leiden Journal of International Law 20, no. 1 (March 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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García-Fernández, Javier. "Descolonización del Conocimiento y Pensamiento Andaluz Descolonial." Anduli, no. 20 (2021): 289–312. http://dx.doi.org/10.12795/anduli.2021.i20.16.

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The aim of this contribution is to recapitulate the scenario of Andalusian studies and Andalusian intellectual traditions from the early tradition of social sciences to Andalusian decolonial theory. The methodology used is a comprehensive review of all the currents of Andalusian critical thinking of the last two centuries to connect Andalusian critical theory with the theoretical proposals of the decolonial shift. It is concluded that Andalusian decolonial thinking is the legacy of the Andalusian intellectual tradition of the last two centuries.
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30

TEICHGRAEBER, RICHARD F. "CAPITALISM AND INTELLECTUAL HISTORY." Modern Intellectual History 1, no. 2 (August 2004): 267–82. http://dx.doi.org/10.1017/s1479244304000150.

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Jeffrey Sklansky, The Soul's Economy: Market Society and Selfhood in American Thought, 1820–1920 (Chapel Hill, NC: University of North Carolina Press, 2002)Jackson Lears, Something for Nothing: Luck in America (New York: Viking, 2003)Jerry Z. Muller, The Mind and the Market: Capitalism in Modern European Thought (New York: Alfred A. Knopf, 2002)Allan Megill, Karl Marx: The Burden of Reason (Why Marx Rejected Politics and the Market) (Lanham, MD: Rowman & Littlefield Publishers, Inc., 2002)
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Bromell, Nicholas. "What Next? Thought and Action in Intellectual Work." American Quarterly 47, no. 1 (March 1995): 102. http://dx.doi.org/10.2307/2713326.

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Pervez, Saulat. "The International Institute of Islamic Thought Intellectual Panels." American Journal of Islam and Society 33, no. 3 (July 1, 2016): 157–61. http://dx.doi.org/10.35632/ajis.v33i3.933.

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The International Institute of Islamic Thought (IIIT) held a series of panels atthe 41st annual convention of the Islamic Circle of North America (ICNA) inBaltimore, MD, on Sunday, May 29, 2016.The first panel, “Maqāṣid al-Sharī‘ah as a Philosophy of Islamic Law,”featured Jasser Auda (Al-Shatibi Chair of Maqasid Studies, the InternationalPeace College, South Africa) and Ebrahim Rasool (Distinguished Scholar inResidence at Georgetown University’s Edmund A. Walsh School for ForeignService and former ambassador of South Africa to the U.S.), with ErminSinanović (director, Research and Academic Programs, IIIT) as moderator.Sinanović began by introducing IIIT to the diverse audience. He explainedthat the institute is devoted to the revival of Islamic traditions and the reformof Muslim societies. In addition to affirming that our sources and principlesare unchangeable, he positioned IIIT as the institution dedicated to making our intellectual legacy the core of the solution to our current malaise, for it is the“answer to the crisis of the ummah,” a crisis that is largely intellectual in nature:our inability to translate our eternal message as per our time and space ...
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Parker, Jewel. "Beyond respectability: the intellectual thought of race women." Women's History Review 27, no. 3 (February 6, 2018): 508–10. http://dx.doi.org/10.1080/09612025.2018.1436933.

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34

Hountondji, Paulin J. "Intellectual Responsibility: Implications for Thought and Action Today." Proceedings and Addresses of the American Philosophical Association 70, no. 2 (November 1996): 77. http://dx.doi.org/10.2307/3131040.

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35

Byerman, Keith. "Beyond Respectability: The Intellectual Thought of Race Women." Journal of American History 105, no. 1 (June 1, 2018): 137–38. http://dx.doi.org/10.1093/jahist/jay026.

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Pervez, Saulat. "The International Institute of Islamic Thought Intellectual Panels." American Journal of Islamic Social Sciences 33, no. 3 (July 2016): 157–61. http://dx.doi.org/10.12816/0037473.

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37

Bogues, A. "Teaching Radical Africana Political Thought and Intellectual History." Radical History Review 2003, no. 87 (October 1, 2003): 146–56. http://dx.doi.org/10.1215/01636545-2003-87-146.

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38

Berggren, Lena. "Intellectual Fascism." Fascism 3, no. 2 (October 27, 2014): 69–92. http://dx.doi.org/10.1163/22116257-00302001.

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The focus of this article is the ideological formation of so called ‘New-Swedish Socialism’, an indigenous form of fascist thought formulated by the Swedish ideologue Per Engdahl (1909–1994) in the early 1930s. New-Swedish Socialism should not be equated with either Italian-styled Fascism or National Socialism, but must be seen as an original form of fascist thought. This fascist variant can be described as comparatively flexible, low-key and intellectual. The present analysis of the formation of New-Swedish Socialism follows the model for ideological analysis suggested by the British political scientist Michael Freeden. Freeden’s analytical mode defines an ideology in terms of a core cluster of interrelated and ineliminable political concepts which are essentially contestable. Starting from a definition of generic fascism and using the core concepts that can be identified from this definition, the presence, de-contestation and interrelatedness of these core concepts within New-Swedish Socialism is studied and analyzed. This article addresses whether New-Swedish Socialism can correctly be labelled fascist as well as capturing its special character as a fascist variant in its own right. The study has been limited to the ideological formation process in the early and mid-1930s but Engdahl remained an important influence on Swedish as well as European fascism throughout his life.
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39

Mărășoiu, Andrei. "Justified by Thought Alone." Logos & Episteme 11, no. 2 (2020): 195–208. http://dx.doi.org/10.5840/logos-episteme202011214.

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The new rationalists – BonJour and Bealer – have characterized one type of a priori justification as based on intellectual intuitions or seemings. I argue that they are mistaken in thinking that intellectual intuitions can provide a priori justification. Suppose that the proposition that a surface cannot be red and green all over strikes you as true. When you carefully consider it, you couldn't but realize that no surface could be both red and green all over. Ascertaining the truth of what you believe (when you believe that a surface cannot be red and green all over) requires conscious experiences of thinking. The character of such experiences (propositions’ striking you as true, and the sense of incoherence you would experience were they to be false) is what justifies your belief. It should follow that the justification for such propositions (and your believing them) is a posteriori, i.e., based on conscious experience. Your cognitive phenomenology plays a constitutive role in justifying your belief. Hence your belief is not a priori justified, contra the new rationalists.
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Berkouk, M'hand. "Origins of the Muslim Revival." American Journal of Islam and Society 16, no. 3 (October 1, 1999): 121–24. http://dx.doi.org/10.35632/ajis.v16i3.2108.

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This is a timely publication, as a book written from an “Islamist” standpoint is ararity in the French language. Tariq Ramadan has delved into the dynamics ofreformism as a contextual and creative reassertion of the Islamic quest to civibtionalempowerment - an empowerment that is based on spiritual uplifting,Islamic commitment and activism, rajdid, political reformism, and societal transformationin line with the foundational precepts of Islamic organization. This publicationhas already generated ample debate on the value of Islamic reformistthought, as well as the doctrinal inclinations and political strategies of the MuslimBrotherhood (Al Ikhwan al-Muslimin). Although the book is more descriptive thananalytical, it has the merit of being well-researched and documented, and the varietyof writing styles used by the author makes it all the more enjoyable to readThe book is divided into three parts and is written following a logic that is meantto demonstrate that al-Banna’s thought and practical contributions were anchoredin reformist thought and that most of al-Banna’s intellectual and political positionswere not necessarily his or the movement’s.The first part, “Aux Sources de la Pensee Reformiste Contemporaine’’ (Originsof Contemporary Reformist Thought), deals with the Islamic intellectuals whoopposed the status quo and the state of intellectual lethargy that reigned in theMuslim world. The author relates the intellectual content of reformist thinkers(Muhammad Abd al-Wahhab, al-Afghani, Tahtawi, Abduh, Rida, Ben Badis.Nursi, and Iqbal) to the complex sociopolitical, cultural, and intellectual contextwithin which their thought emerged. He considers the various tendencies ofreformist thought (spiritual, educational, political, and economic) as complementingeach other. Reformist thought has three foundational tenets: the necessity of areturn to the authoritative sources of Islam and their contextual interpretation byusing a tajdidi prism (a creative and productive intellectual approach) rather thantaqlid (a re-intepetative and reproductive approach to thought) in dealing with theQur‘an and Sunnah; the necessity of resisting Western economic, political, and culturaldomination through the reassertion of a dynamic and authentic Islamic personality;and the necessity of preserving and consolidating the unity of the Ummah.Their intellectual contributions focus on two main points: the theoretical reformationof the basic themes of Islamic jurisprudence, especially those relating tothe law of transactions (fiqh al-mu'amallat); and analytical responses to the local ...
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Seitakhmetova, Natalya L., Ayazhan Sagikyzy, and Zhanara Zh Turganbayeva. "Islamic Scientific Tradition and European Thought." Voprosy Filosofii, no. 7 (2021): 72–82. http://dx.doi.org/10.21146/0042-8744-2021-7-72-82.

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The article is devoted to the consideration of the Islamic intellectual tradition from the point of view of the possibility of correlating it with the social and hu­manitarian aspects of science, formed in the traditions of European culture. The reason for this study was postmodernist interpretations of the processes of the Islamization of knowledge as ways to overcome the dichotomy of science and religion. These interpretations are based on the social, in fact, idea of the civilizational identity of Muslims living and working today in European countries (including those working in the field of science) and Muslims of the traditional Islamic East. The authors, however, associate the prospects of a re­newed interpretation of the Islamic scientific tradition with the possibility of its rethinking in the context of the post-nonclassical concept of scientific rationality. This concept makes it possible to overcome the interpretation of “western” and “eastern” knowledge, which reaches the point of opposition. Such a rethinking is unfolding today, in particular, in the course of the reinterpretation of historically established Islamized intellectual trends. The authors come to the conclusion: the Islamization of education in the East, begun by 9th century intellectuals (primar­ily from among the Muslim Ummah) on the didactic foundations laid down in the Qur’an and Sunnah, implied a rethinking of the cultural status of various fields of knowledge from the standpoint of the corresponding value orientations, which, in principle does not contradict the modern understanding of science as an axiologically oriented system. The very possibility of this kind of correlation of the value aspects of knowledge opposes the “scientific marginalization” of Is­lam and presupposes the delineation of the semantic content of Islam as a cul­tural regulator that also orientates science and Islam as a system of rigid reli­gious ideas.
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Morlok, Elke. "Isaac Satanow (1732–1804) on Moral and Intellectual Perfection." European Journal of Jewish Studies 14, no. 2 (July 6, 2020): 300–333. http://dx.doi.org/10.1163/1872471x-bja10013.

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Abstract Isaac ben Moshe Halevi (Isaac Satanow, 1732–1804) serves as an interesting example of how Jewish intellectuals offered alternative ways of entering the new era. Unlike other authors, Satanow does not explicitly concentrate on secularization or assimilation in his writing, but instead intends to revive traditional values and writing by putting them into a new cultural and intellectual framework. Satanow combines relevant topics from Jewish tradition with scientific discoveries, philosophical reasoning, and kabbalistic thought. An analysis of Satanow’s unique combination of literary and intellectual corpora from various periods and backgrounds offers a more nuanced picture of European Jewish intellectual history and challenges the grand narratives of scholarship. Furthermore, an awareness of the deep impact of German philosophy and natural science on Satanow’s thought provides insight into his relationship with the majority culture and his Eastern European background and also shows how his concept of modernity seeped in via complex networks.
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Jacobs, Struan. "Management and Michael Polanyi’s thought." Journal of Management History 21, no. 3 (June 8, 2015): 372–87. http://dx.doi.org/10.1108/jmh-02-2015-0012.

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Purpose The purpose of this paper is to understand the role of management ideas as a resource for developing a new understanding of science and society. Design/methodology/approach Three important articles of Polanyi are studied in detail. Findings That writings of Graicunas, Foch and Liddell Hart definitely influenced the development of Polanyi’s thinking and writings of Gulick, Mooney among other management/organization theorists also likely contributed to Polanyi’s thought. Research limitations/implications The study opens a new seam for Polanyi intellectual – historical scholarship. Practical implications The article sheds light on facets of scientific life, including how scientists themselves participate in the overall management of science. Social implications This discussion of Polanyi deepens the appreciation of Liberal society’s functioning. Originality/value No other Polanyi scholar has dug deeply into the history of management, considering its intellectual value to Polanyi.
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Feng, Chen. "Order and Stability in Social Transition: Neoconservative Political Thought in Post-China." China Quarterly 151 (September 1997): 593–613. http://dx.doi.org/10.1017/s0305741000046841.

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With the end of the Deng Xiaoping era, China is struggling to define its future. Ongoing socioeconomic changes, impelled by Deng's reform since 1979, pose an unprecedented challenge to the post-Deng political leaders in terms of how to govern an increasingly open and economically prosperous but tension-ridden and potentially unstable society. This question also concerns many Chinese intellectuals and has actually become a new locus of intellectual political thinking. Contrary to the conventional wisdom that expanded economic freedom would foster the demands of political liberalization, the view prevailing in current Chinese intellectual circles is that of so-called neoconservatism.1 This term is loosely used to label a body of arguments calling for political stability, central authority, tight social control, role of ideology and nationalism.2 Such calls are also made by the government, but neoconservatism distinguishes itself from the official statements by defending the current political order from somehow different approaches and with very different rhetoric.
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Siddiqui, Muhammad, and Courtney Dorroll. "IIIT Intellectual Panels." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 154–58. http://dx.doi.org/10.35632/ajis.v31i4.1084.

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The International Institute of Islamic Thought (IIIT) organized a two-day seriesof intellectual panels at the Islamic Society of North America’s 51st annualconvention, held in Detroit during August 30-31 2014. These events werehosted in the institute’s hospitality suite on the third floor of the Cobo Center.
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Syafieh, Syafieh. "Islamic Renewal Project: Ḥassan Ḥanafī and Indonesian Intellectual Muslims." al-Lubb: Journal of Islamic Thought and Muslim Culture (JITMC) 2, no. 2 (December 30, 2020): 115. http://dx.doi.org/10.51900/lubb.v2i2.8596.

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<span class="fontstyle0">This article aims to examine the Islamic reform project through the reconstruction of theology and thought carried out by Ḥassan Ḥanafī and Indonesian Muslim intellectuals. Ḥassan Ḥanafī considered the need to reconstruct classical theology, which is regarded as too abstract in describing theological terms and does not have a strong practical basis as a value for the action. In criticizing classical theology, Ḥassan Ḥanafī offers two theocentric theories, namely language analysis, and social reality analysis. Conducting library research that relies on written materials and analyzed with content analysis techniques, the present study shows that Ḥassan Ḥanafī’s theoanthropocentric theological ideas have intersections with the development of Islamic thought in Indonesia. This can be proven by the translation of Ḥassan Ḥanafī’s books and examining his thoughts in Indonesia. Apart from that, Ḥassan Ḥanafī’s thoughts find relevance in Indonesia because Indonesian Muslim scholars carry out similar reform projects.</span> <br /><br />
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Al-Ghanim, Kaltham. "The intellectual frameworks and theoretical limits of Arab feminist thought." Contemporary Arab Affairs 6, no. 1 (January 1, 2013): 82–90. http://dx.doi.org/10.1080/17550912.2012.748579.

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This is a critical assessment of the intellectual and theoretical underpinnings of Feminism in the Arab world across the different phases in its evolution. The paper notes what has been achieved in respect of some specific issues but takes the view that overall the movement has failed to transform the views, consciousness and situation of most Arab women. Attempts to incorporate and/or redefine women's aspirations and roles in Islamic terms are seen as having taken over from earlier feminist voices. Where these voices do remain they are confined to a narrow intellectual elite and have failed to galvanize or inform women across the socio-economic spectrum. The article concludes that the contemporary feminist movement is repeating the same errors as in the past by adopting intellectual perspectives that do not suit the intellectual, ideological and value foundations of Arab culture. There is a need, therefore, to revise the intellectual foundations of the movement and make a rapprochement between this current and the reality of Arab societies.
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Rusli, Ris'an, and Y. Yanto. "Relevansi dan Kontinuitas Pemikiran Islam Klasik dalam Intelektualisme Islam Melayu Nusantara." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 3, no. 2 (December 30, 2018): 187–97. http://dx.doi.org/10.15575/jw.v3i2.4396.

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This study aims to determine the relevance and continuity of classical Islamic thought in Nusantara Malay Islamic intellectualism, expected to be useful in adding to the treasures of the study of history and intellectual thought while also contributing to the preservation of scientific traditions in Indonesia. This study uses a type of qualitative research with a library research model with a historical approach. The data collection techniques in the study are heuristic techniques, verification, interpretation, and historiography. The results of this study conclude that first, the process of the intellectual tradition of Malay Archipelago Islam is inseparable from the process of transmission and diffusion of Islamic teachings and ideas always involving a kind of "intellectual networks", both those formed among ulama and intellectuals as a whole. Second, the relevance of classical Islamic thought in Nusantara Malay Islamic intellectualism can be seen in the existence of the two largest organizations in Indonesia, the Nahdlatul Ulama (NU) whose intellectualism led to the Jabariah sect and Muhammadiyah whose intellectualism was directed towards Muta'zilah. Third, the continuity of classical Islamic thought in Nusantara Malay Islamic intellectualism gave rise to Malay-archipelago modernist thinkers closer to the Mu'tazilah's historical establishment than to the traditionalist historical stance.
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Awad Ibrahim Ali, Hanan. "الوسطية في الإسلام وعلاقتها بالأمن الفكري." Jurnal Online Studi Al-Qur'an 16, no. 2 (July 29, 2020): 119–36. http://dx.doi.org/10.21009/jsq.016.2.01.

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This research included the concept of the security and its meanings in the Noble Quran, and also clarified the term Medial (Al-Wasatya) in language and idiomatically, and mentioning the Proofs, and demonstrate the general characteristics of it, and show the firm relationship between the Medial method and achieving the intellectual security. The Medial realized in the Islamic Nation, that it is the better of all nations, and the most equitable and medial, because it belonged to the most might methods and the most better legitimate that Allah To Whom is ascribed all perfection and majesty, and accepted it as a religion. So intellectual security means the protection of the religious, cultural, moral, and security systems in confrontation with each thought, or perverted belief, or extreme, and what followed of behavior. This meaning achieves the comply with the Medial because it prevents the excessiveness that affects the thought and makes its owner intellectually perverted. The study clarified the extent of Islam's concern about psychological and intellectual security and its strong correlation with sound thought and faith
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Ratnasari, Dwi. "Sheikh Mahfudz at-Tarmasi’s Thought on Islamic Education." Jurnal Pendidikan Islam 8, no. 1 (January 6, 2020): 95–119. http://dx.doi.org/10.14421/jpi.2019.81.95-119.

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Indonesia is a country with the largest Muslim population in the world. The role of scholars in developing and maintaining Islamic values ​​is vital. Among the scholars who play an essential role in the process is Shaykh Mahfudz at Tarmasi. This article aims to explore the traditions and intellectual networks of Shaykh Mahfudz, one of the archipelago scholars of the late nineteenth century who had a profound influence on the development of Islamic intellectual traditions in the archipelago. Despite spending his age in Mecca, he succeeded in educating Javanese clerics who were members of the Jawi community to become leaders of large pesantren in the archipelago. This research concludes that Shaykh Mahfudz is a productive ulama. The intellectual traditions and networks that he built spread to various Islamic worlds through several works he produced, and through his students who acted as transmitters of Islamic sciences from Mecca to the archipelago
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