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Journal articles on the topic 'Intellectualism'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 June 2025

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1

Chen, Xinyi, and Man Ding. "From Legislator to Experts: The Decline of Intellectuals in Ravelstein." Scientific and Social Research 6, no. 9 (September 27, 2024): 40–47. http://dx.doi.org/10.26689/ssr.v6i9.8182.

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Anti-intellectualism is rooted in American historical tradition and has gradually become the most prominent social trend in American society. The rise of anti-intellectualism is also the process of changing the role of intellectuals. With the popularity of anti-intellectualism, authority possessed by intellectuals gradually weakened, not only authority over knowledge but also authority in power mechanism, which ultimately led to intellectuals constantly seeking role transformation. From the aspect of anti-intellectualism and role transformation of intellectuals, extreme egalitarianism inherent in anti-intellectualism and populist politics has expelled intellectuals from being legislators. After being legislators, intellectuals transformed into interpreters, but the interpreter was impacted by division among intellectuals and conflict between intellectuals and the public caused by anti-intellectualism. As anti-intellectualism intensified, intellectuals’ chosen role as experts was unable to cope with the overall anti-intellectual atmosphere of society. Based on Saul Bellow’s Ravelstein as a model, this paper will discuss how anti-intellectualism has affected the transformation of the role of intellectuals regarding social phenomena as well as the characters depicted in the novel.

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2

AUDI, ROBERT. "On Intellectualism in the Theory of Action." Journal of the American Philosophical Association 3, no. 3 (2017): 284–300. http://dx.doi.org/10.1017/apa.2017.29.

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ABSTRACT:This paper examines intellectualism in the theory of action. Philosophers use ‘intellectualism’ variously, but few question its application to views on which knowledge of facts—expressible in that-clauses—is basic for understanding other kinds of knowledge, reasons for action, and practical reasoning. More broadly, for intellectualists, theoretical knowledge is more basic than practical knowledge; action, at least if rational, is knowledge-guided, and just as beliefs based on reasoning constitute knowledge only if its essential premises constitute knowledge, actions based on practical reasoning are rational only if any essential premise in it is known. Two major intellectualist claims are that practical knowledge, as knowing how, is reducible to propositional knowledge, a kind of knowing that, and that reasons for action must be (propositionally) known by the agent. This paper critically explores both claims by offering a broad though partial conception of practical knowledge and a pluralistic view of reasons for action. The aim is to sketch conceptions of knowing how and knowing that, and of the relation between knowledge and action, that avoid intellectualism but also do justice to both the importance of the intellect for human action and the distinctive character of practical reason.

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3

McDevitt, Michael, Perry Parks, Jordan Stalker, Kevin Lerner, Jesse Benn, and Taisik Hwang. "Anti-intellectualism among US students in journalism and mass communication: A cultural perspective." Journalism 19, no. 6 (May 25, 2017): 782–99. http://dx.doi.org/10.1177/1464884917710395.

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This study explores how support for journalistic anti-intellectualism is condoned in the views of emerging adults in the United States as they develop attitudes toward news, audiences, and authority. Anti-rationalism and anti-elitism as cultural expressions of anti-intellectualism correlate as expected with approval of corresponding news practices. Identification with professional roles generally fails to inoculate college students against the endorsement of journalistic anti-rationalism and anti-elitism. With the exception of the adversarial function, role identities appear to justify journalistic anti-intellectualism beyond the influence of cultural anti-intellectualism. While reflexivity is often viewed as conducive to critical thinking, affinity for transparency in news work associates with a populist suspicion of intellectuals and their ideas.

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4

Guo, Shouyun, Teng Lin, Nadeem Akhtar, and Juana Du. "COVID-19, Anti-Intellectualism, and Health Communication: Assessing the Chinese Social Media Platform Sina Weibo." Healthcare 11, no. 1 (December 30, 2022): 121. http://dx.doi.org/10.3390/healthcare11010121.

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In the digital media era, new media platforms have become the main channels for transmitting medical and health information in China. However, anti-intellectualism limits the effectiveness of disseminating health information. Therefore, in China, the government and health departments have made efforts to determine how to control anti-intellectualism to effectively disseminate medical and health information, given the situation of a global pandemic and its counter-measures. Against this backdrop, this study applied textual analysis to explore the manifestations of anti-intellectualism in network platforms. The key findings indicate that the irrational behavior of anti-intellectuals is manifested in emotional dominance, abusive behavior, overconfidence and trusting rumors. Based on these results, the authors propose some measures to balance the relationship between anti-intellectualism and health communication. The findings of the study have significant implications for improving the effectiveness of health communication in China.

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5

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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6

Merkley, Eric. "Anti-Intellectualism, Populism, and Motivated Resistance to Expert Consensus." Public Opinion Quarterly 84, no. 1 (2020): 24–48. http://dx.doi.org/10.1093/poq/nfz053.

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Abstract Scholars have maintained that public attitudes often diverge from expert consensus due to ideology-driven motivated reasoning. However, this is not a sufficient explanation for less salient and politically charged questions. More attention needs to be given to anti-intellectualism—the generalized mistrust of intellectuals and experts. Using data from the General Social Survey and a survey of 3,600 Americans on Amazon Mechanical Turk, I provide evidence of a strong association between anti-intellectualism and opposition to scientific positions on climate change, nuclear power, GMOs, and water fluoridation, particularly for respondents with higher levels of political interest. Second, a survey experiment shows that anti-intellectualism moderates the acceptance of expert consensus cues such that respondents with high levels of anti-intellectualism actually increase their opposition to these positions in response. Third, evidence shows anti-intellectualism is connected to populism, a worldview that sees political conflict as primarily between ordinary citizens and a privileged societal elite. Exposure to randomly assigned populist rhetoric, even that which does not pertain to experts directly, primes anti-intellectual predispositions among respondents in the processing of expert consensus cues. These findings suggest that rising anti-elite rhetoric may make anti-intellectual sentiment more salient in information processing.

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7

Neem, Johann N. "Anti-intellectualism and education reform." Phi Delta Kappan 101, no. 7 (March 30, 2020): 10–16. http://dx.doi.org/10.1177/0031721720917523.

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It is a strange and sobering experience to read Hofstadter in our own anti-intellectual era. If anything, left-leaning intellectuals’ sense of alienation has increased since the 1990s. To challenge anti-intellectualism in American education, the liberal arts and sciences will need to be restored to their central place in the curriculum.

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8

Mustafa, Muhtadin Dg. "DAKWAH DAN PENGEMBANGAN INTELEKTUALITAS." Al-Mishbah | Jurnal Ilmu Dakwah dan Komunikasi 8, no. 1 (June 5, 2017): 1. http://dx.doi.org/10.24239/al-mishbah.vol8.iss1.1.

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Da'wah and intellectualism have a close relationship with each other. On one hand, Islamic preaching must be conveyed in a professional way, and on the other hand, it requires the incolvement of the intellecuals as a community at the forefront of missionary activity. There are two categories of intellectuals: first, Ulul Albab, the intellectuals who are able to draw conclusions, lessons and warnings from the Quran, historical events and phenomena. Second, ulama who has the same duties as the intellectual, whose task is to observe the whole teachings of Islam, interpret and convey them to the public, as well as to build a civilization. Intellectualis and Muslim scholars, both as the subject and object of Islamic preaching, is an interesting fact to be studied in order to create such packagings of Islamic preaching as materials, methods and media that are effective to establish the best people and happiness in the afterlife.

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9

Swazo, Norman K. "Islamic Intellectualism." American Journal of Islamic Social Sciences 28, no. 4 (October 1, 2011): 1–30. http://dx.doi.org/10.35632/ajiss.v28i4.330.

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The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method

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Swazo, Norman K. "Islamic Intellectualism." American Journal of Islam and Society 28, no. 4 (October 1, 2011): 1–30. http://dx.doi.org/10.35632/ajis.v28i4.330.

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The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method

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11

Noe, A. "Against intellectualism." Analysis 65, no. 4 (October 1, 2005): 278–90. http://dx.doi.org/10.1093/analys/65.4.278.

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12

Smith, Julia Jael, and Benjamin Wald. "Collectivized Intellectualism." Res Philosophica 96, no. 2 (2019): 199–227. http://dx.doi.org/10.11612/resphil.1766.

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13

Roeber, Blake. "Anti-Intellectualism." Mind 127, no. 506 (February 1, 2017): 437–66. http://dx.doi.org/10.1093/mind/fzw039.

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14

Graff, Gerald. "Hidden Intellectualism." Pedagogy 1, no. 1 (January 1, 2001): 21–36. http://dx.doi.org/10.1215/15314200-1-1-21.

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15

M, Sirajuddin. "Tipologi intelektual Muslim dalam bidang kajian fikih: studi terhadap karya-karya fikih dosen STAIN Bengkulu." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 12, no. 2 (December 31, 2012): 237. http://dx.doi.org/10.18326/ijtihad.v12i2.237-258.

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This study aims to examine the scientific trend of approach and theme of lecturer’s works of STAIN Bengkulu in the field of Islamic law (fiqh) and the scientific position of lecturer’s works of STAIN Bengkulu as Muslim intellectuals. This article is using two approaches, namely the conceptual approach and historical approaches, whereas measures of research was conducted by reviewing documentation as primer data and interviewing as sekunder data. The results showed that the scientific trend of approach and theme of lecturer’s works of STAIN Bengkulu was consists of three kinds: First, the normative trend of scientific approach and theme in Islamic law. This trend was categorized as “exclusive Muslim intellectualism”. Second, this trend began to expand the discourse of study on fikih, but it was not to integrate with Western scientific approach. This trend was categorized as “inclusive Muslim intellectualism”. Third, this study was more empirical and historical-sociological approach and theme in Islamic law (fikih) so that the discourse was more be able to answer the situation and condition of the people. This trend was categorized as “pluralist Muslim intellectualism”.

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16

Burke, Martin. "Intellectuals and anti-intellectualism in twentieth-century American public discourse." Intellectual News 15, no. 1 (December 2005): 34–41. http://dx.doi.org/10.1080/15615324.2005.10426937.

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17

Carter, J. Adam. "On Stanley’s Intellectualism." International Journal of Philosophical Studies 20, no. 5 (December 2012): 749–62. http://dx.doi.org/10.1080/09672559.2012.741820.

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18

Castellano, Federico. "INTELLECTUALISM AGAINST EMPIRICISM." Grazer Philosophische Studien 90, no. 1 (2014): 231–51. http://dx.doi.org/10.1163/9789004298767_015.

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19

McGrath, Matthew. "CONTEXTUALISM AND INTELLECTUALISM." Philosophical Perspectives 24, no. 1 (December 2010): 383–405. http://dx.doi.org/10.1111/j.1520-8583.2010.00197.x.

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20

Katić, Nemanja. "THE SOCRATIC INTELLECTUALISM." Godišnjak Međunarodne filozofske škole Feliks Romulijana 1, no. 1 (2024): 184–93. http://dx.doi.org/10.46793/felixr24.08nk.

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The subject of this inquiry is the analysis of the so-called Socratic intellectualism that was put forward by Socrates’ student, Plato, in his dialogue Protagoras. The two leading questions that we shall raise are: how does Plato formulate this position, and can it actually be ascribed to Socrates (as it is traditionally done)? Firstly, we shall address the part of the dialogue in which Plato, through Socrates, lays down this position, while trying to explicate its formulation and the argument that Plato offers for it. Secondly, by looking at the context of the dialogue itself, that is, by trying to see what are the main questions that are raised — what virtue is, can it be taught, and is it the skill that sophists propose to teach — we shall try to show, through a careful reading of the dialogue, that the Socratic intellectualism, a position traditionally ascribed to Socrates, but a radical consequence of sophistical skill that Protagoras proposes to teach, which Socrates unravels through his elenctic method.

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21

Adams, Zed. "Against Moral Intellectualism." Philosophical Investigations 37, no. 1 (July 9, 2013): 37–56. http://dx.doi.org/10.1111/phin.12025.

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22

Cath, Yuri. "Intellectualism and Testimony." Analysis 77, no. 2 (April 1, 2017): 259–66. http://dx.doi.org/10.1093/analys/anx066.

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23

Rickless, Samuel C. "Socrates’ Moral Intellectualism." Pacific Philosophical Quarterly 79, no. 4 (December 1998): 355–67. http://dx.doi.org/10.1111/1468-0114.00068.

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24

Fridland, Ellen. "Problems with intellectualism." Philosophical Studies 165, no. 3 (July 24, 2012): 879–91. http://dx.doi.org/10.1007/s11098-012-9994-4.

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25

Shen, Wenfeng. "Intellectualism and “Zhongyong”." Journal of Language & Literature 100 (December 31, 2024): 443–67. https://doi.org/10.15565/jll.2024.12.100.443.

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26

Maulana, Indra Maulana Indra. "Sejarah Karya-Karya Intelektual Muslim dan Pranata/Lembaga Sosial." Journal of Indonesian History 11, no. 2 (December 1, 2023): 12–17. http://dx.doi.org/10.15294/jih.v11i2.74731.

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This article explains the history of intellectual works produced by the Muslim community throughout the centuries and their relationship to social institutions or institutions in Islamic civilization. The main focus of the research is to reveal how Muslim intellectual thought has made a significant contribution to the development of social institutions in various historical contexts. This article includes an analysis of intellectual works related to law, ethics, education, and social order, and identifies their impact on Muslim society. Through a comprehensive literature review, this article examines the development of intellectualism in the Islamic tradition from early times to the modern era. Additionally, this article highlights the role of famous figures in the history of Islamic thought and the way their concepts have shaped social institutions such as the sharia legal system, educational institutions, and the social structure of Muslim societies. This research also highlights the contribution of Muslim intellectuals to the development of science and technology, which in turn influences social institutions and the development of civilization in the Islamic world. Through a deeper understanding of the history of Muslim intellectual works, this article aims to provide insight into how intellectualism and social institutions are interrelated in the context of Islamic civilization. In conclusion, this article considers the important role of Muslim intellectual works in shaping social institutions and institutions in the Islamic world throughout its history. Understanding this relationship can provide a better perspective on how Islamic intellectualism played a role in directing social, legal, and ethical developments in Muslim civilization.  Keywords: Muslim Intellectuals, Muslim Intellectual Works.

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27

Felix, Cathrine V. "Intellectualism about Knowledge How and Slips." Studia Universitatis Babeș-Bolyai Philosophia 65, no. 3 (December 10, 2020): 11–31. http://dx.doi.org/10.24193/subbphil.2020.3.01.

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"This paper argues that slips present a problem for reductive intellectualism. Reductive intellectualists (e.g., Stanley and Williamson 2001; Stanley 2011, 2013; Brogaard 2011) argue that knowledge how is a form of knowledge that. Consequently, knowledge how must have the same epistemic properties as knowledge that. Slips show how knowledge how has epistemic properties not present in knowledge that. When an agent slips, she does something different from what she intended; nonetheless, the performance is guided by her knowledge how. This reveals a divide between the knowledge that actively guides behaviour: the knowledge how that the agent applies sub-consciously; and the knowledge how she intends to guide her behaviour in the first place, which she is under the illusion of acting on even as she slips. I argue that this divide between two levels of knowledge how operative in the slip case has no parallel when it comes to knowledge that. Therefore, knowledge how cannot be reduced to knowledge that. Key words: Knowledge how, knowledge that, intellectualism, slips, Ryle, Stanley. "

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28

Harris, Keith Raymond. "Does Knowledge Intellectualism Have a Gettier Problem?" American Philosophical Quarterly 59, no. 2 (April 1, 2022): 149–59. http://dx.doi.org/10.5406/21521123.59.2.04.

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Abstract Knowledge intellectualism is the view that knowledge-how requires propositional knowledge. Knowledge intellectualism has a Gettier problem, or so many of its critics allege. The essence of this problem is that knowledge-how is compatible with epistemic luck in a way that ordinary propositional knowledge is not. Hence, knowledge-how can allegedly be had in the absence of knowledge-that, a fact inconsistent with knowledge intellectualism. This paper develops two responses to this challenge to knowledge intellectualism. First, it is not clear that propositional knowledge is incompatible with the forms of epistemic luck with which knowledge-how is allegedly compatible. Second, existing cases intended to serve as counterexamples to knowledge intellectualism are flawed, and revised versions of these cases no longer elicit the judgments necessary to challenge knowledge intellectualism.

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29

Nwokolo, Aaron Onyemaechi. "Intellectualism as a Catalyst for Sustainable Development in Nigeria." UJAH: Unizik Journal of Arts and Humanities 21, no. 4 (May 21, 2021): 254–68. http://dx.doi.org/10.4314/ujah.v21i4.15.

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Knowledge, research and intellectual input are veritable instruments for the advancement of any state. Intellectuals help to shape and formulate policies that can stimulate development. This paper examined the various intellectual contributions by scholars and researchers towards unlocking and enhancing development in Nigeria. It further discussed how intellectual discourse can help to unravel opportunities for socio-political and economic development of Nigeria. Keywords: Intellectualism, Stimulation, Sustainable, Development

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30

Howley, Aimee. "Is Anti-Intellectualism a Personality Trait?" Psychological Reports 90, no. 2 (April 2002): 577–78. http://dx.doi.org/10.2466/pr0.2002.90.2.577.

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In interpreting empirical findings from studies to validate an anti-intellectualism scale, Eigenberger and Sealander suggest that anti-intellectualism might be a heritable trait related to “openness to experience.” This brief article offers a rejoinder, arguing that anti-intellectualism makes sense as a cultural perspective that varies by time and place.

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Vakhrushev, Ivan Iurevich. "Populism and Anti-Intellectualism: the Evolution of the Political Views of the Italian "Five Star Movement" (2005–2022)." Исторический журнал: научные исследования, no. 1 (January 2024): 108–20. http://dx.doi.org/10.7256/2454-0609.2024.1.68882.

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Among the characterizing features of populism, which has become an integral part of the party-political systems of Western countries, anti-intellectualism is often listed. It is understood as distrust of intellectuals, expert knowledge and the scientific community. Italy, the “political laboratory of Europe,” provides rich material for studying the connection between anti-intellectualism and populism. This article attempts to analyze the role and evolution of anti-intellectualism in populist discourse using the example of the Italian Five Star Movement (M5S). Five Stars, founded by comedian Beppe Grillo and IT entrepreneur Gianroberto Casaleggio, has become one of the main parties in the country, while expressing controversial views from the point of view of the scientific community. Using qualitative text and discourse analysis, the party's official blogs, M5S bills, articles from Italian and foreign media are analyzed. As a result, this work offers a balanced view of the gradual development of anti-intellectual sentiments within the Movement in the context of the overall process of institutionalization of the party into the mainstream of Italian politics during the period of 2005–2022. The subject of this article remains completely unexplored in Russian scientific literature and little studied in foreign science. Analysis of this subject shows that in the process of institutionalization, the long stay of the anti-establishment party in government, populist rhetoric, including anti-intellectual rhetoric, is emasculated and approaches the “mainstream”.

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Tanoja, Sheene Pearl Gomez, and Gideon Sindad Sumayo. "Anti-Intellectualism Attitude and Reading Self-Efficacy of Undergraduate Students in a State University in the Philippines." ELT Worldwide: Journal of English Language Teaching 11, no. 2 (October 31, 2024): 380. http://dx.doi.org/10.26858/eltww.v11i2.65997.

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This quantitative study utilized a descriptive-correlational research design to explore the relationship between anti-intellectualism attitudes and reading self-efficacy among first-year undergraduate students at a state university in the Philippines. A sample of 140 students was selected using simple random sampling. Data were collected through the Students’ Anti-Intellectualism Scale (SAIS) and a reading self-efficacy scale. The results, analyzed using mean scores, indicate a “neutral” overall anti-intellectualism attitude and a “somewhat fair” level of reading self-efficacy among the students. Results, analyzed using Pearson’s correlation coefficient, revealed a weak positive relationship between anti-intellectualism attitudes and reading self-efficacy (correlation coefficient = 0.296), indicating a significant relationship. This finding suggests that students with higher anti-intellectualism attitudes also exhibit higher reading self-efficacy. These findings offer valuable insights for educators, highlighting the importance of addressing anti-intellectualism in pedagogical practices. However, the study's limitations include the sample size, which restricts generalizability. Future research should consider broader samples or different educational levels to confirm these results.

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33

Weitkamp, Emma. "Considering the academy: academics, public intellectuals and activism." Journal of Science Communication 16, no. 01 (March 28, 2017): E. http://dx.doi.org/10.22323/2.16010501.

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Reflecting on the public role of academics, this issue of JCOM includes a set of commentaries exploring public intellectuals and intellectualism. The commentaries explore the role of academics in public debates, both as bringers of facts and passion. These pieces, together with past commentaries and letters to JCOM raise interesting questions about the role of academics in public debates that are, perhaps not those usually trodden in the academic literature.

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Dimas Yoga Anggara, Riza Hamdani Rambe, Salmah Fikry, Muhammad Farhan Handoko, and Fahmi Azhar Pane. "Filsafat Islam Buya Syafii Maarif." AL-MUSTAQBAL: Jurnal Agama Islam 2, no. 1 (January 23, 2025): 65–70. https://doi.org/10.59841/al-mustaqbal.v2i1.53.

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Indonesian Islamic intellectualism is increasingly alive and well-known throughout the world. This phenomenon occurs because, on the one hand, Indonesia has the largest Muslim population in the world, and on the other hand, there is a process of developing Islamic intellectualism that is ongoing, alive, and inclusive. The 1980s saw Indonesian Islam give birth to a new generation of "new intellectuals" whose ideas and identities significantly contributed to the development of Indonesian social values, namely: Islam, nationality, humanity, and modernity. One of the new intellectuals who is often criticized is Ahmad Syafii Maarif. He is known as a cleric who is active in social activities that support the struggle for nationality and humanity. So far, the public has considered Buya Syafii as a cleric and Muslim who has extraordinary intellectual energy to develop inclusive Islam. In addition, there is one aspect of Buya Syafii's research that is largely based on public opinion, namely the analysis of Islamic education based on realistic, unbiased, and poor Islamic education. Buya Syafii's goal is to find a way to preserve Islamic education from the "trap" period, namely by re-examining the Qur'an. Hypothetically, the Islamic education taught is based on a critical-religious framework.

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35

Joseph, J. "“Anti-Intellectualism” and Genetics." Psychological Reports 91, no. 1 (August 2002): 231–32. http://dx.doi.org/10.2466/pr0.2002.91.1.231.

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36

JOSEPH, J. "'ANTI-INTELLECTUALISM' AND GENETICS." Psychological Reports 91, no. 5 (2002): 231. http://dx.doi.org/10.2466/pr0.91.5.231-232.

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37

Grimm, S. R. "On Intellectualism in Epistemology." Mind 120, no. 479 (July 1, 2011): 705–33. http://dx.doi.org/10.1093/mind/fzr045.

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38

Ditter, Andreas. "Why Intellectualism Still Fails." Philosophical Quarterly 66, no. 264 (November 6, 2015): 500–515. http://dx.doi.org/10.1093/pq/pqv115.

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39

Kurtz, Hilda E. "Public Intellectualism as Assemblage." Professional Geographer 71, no. 1 (May 7, 2018): 179–83. http://dx.doi.org/10.1080/00330124.2018.1453187.

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Milne, David. "Intellectualism in US Diplomacy." International Journal: Canada's Journal of Global Policy Analysis 62, no. 3 (September 2007): 667–80. http://dx.doi.org/10.1177/002070200706200314.

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Cath, Yuri. "Revisionary intellectualism and Gettier." Philosophical Studies 172, no. 1 (January 4, 2014): 7–27. http://dx.doi.org/10.1007/s11098-013-0263-y.

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Eigenberger, M. "Is Anti-Intellectualism a Personality Trait? A Response to Howley." Psychological Reports 90, no. 2 (April 2002): 593–96. http://dx.doi.org/10.2466/pr0.2002.90.2.593.

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Howley's critique of Eigenberger and Sealander's recent report on the development of a scale for anti-intellectualism is addressed. Arguments are made for measuring anti-intellectualism in higher education.

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Fauziah, Nur. "Exploring the Nexus of Islamic Modernism and Intellectual Development." SocioHumania: Journal of Social Humanities Studies 1, no. 1 (March 30, 2024): 40–45. http://dx.doi.org/10.70063/sociohumania.v1i1.10.

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This paper discusses Islamic modernism and the development of Islamic intellectualism. The method used is descriptive-analytical method with a historical approach. Its aim is to understand Islamic modernism and the development of Islamic intellectualism. The author finds that: First, Islamic modernism is a renewal of understanding that is more relevant to modern life, interpreting things to open the door of ijtihad and avoid blind adherence to schools of thought by thinking rationally in understanding and reflecting on Islamic teachings. Second, the development of Islamic intellectualism is divided into three eras. Each has a different pattern. The classical era began at the time of the Prophet Muhammad, where the development of Islamic intellectualism was practiced through teaching and education using methods of writing and memorization. In the medieval era, Islamic intellectualism began to flourish. Institutionalization began to emerge through theological movements, Sufism, and schools of thought. Furthermore, in the modern era, there is a struggle within Islamic intellectual tradition. The modern era seeks to eradicate superstition, myths, and innovations that have constrained the Muslim community.

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Abushalha, Ziad. "Shakespeare and Intellectual Castration in the Arab World: Hamlet as a Detached Arab Intellectual in Jawad Al-Assadi's Forget Hamlet." International Journal of Linguistics, Literature and Translation 5, no. 1 (January 31, 2022): 238–46. http://dx.doi.org/10.32996/ijllt.2022.5.1.28.

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This study aims at investigating the crises of the Arab intellectuals under the policies of some Arab regimes. It analyses Jawad Al-Assadi's Forget Hamlet as an example of this political oppression that targeted Arab intellectuals in the Ba'athy Iraq, headed by Sadam Hussien. The study discusses the theme of the neutral Arab intellectual who kept a silent position in a time of political crisis. It traces how Hamlet in this adaptation was dramatized as a hapless and inactive intellectual to mock those Iraqi intellectuals, in particular, and Arab intellectuals, in general, who succumbed to power and avoided speaking truth to the oppressive regimes. After analyzing the scope of intellectualism in the play, the study discusses how Hamlet became a signifier to reflect the Arab intellectual crises in a time of political oppression.

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Eigenberger, Martin E., and Karen A. Sealander. "A Scale for Measuring Students' Anti-Intellectualism." Psychological Reports 89, no. 2 (October 2001): 387–402. http://dx.doi.org/10.2466/pr0.2001.89.2.387.

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Two studies were conducted which report the development and testing of the Student Anti-Intellectualism Scale, designed as a measure of anti-intellectual attitudes in students enrolled in higher education. The first study analyzed an initial 25-item scale to assess internal consistency and factorial structure. The second study examining a final version of the scale was conducted to test reliability and factorial structure, in addition to assessing evidence of construct validity. The second study also assessed temporal stability and social desirability response set. The studies indicated the scale had a fundamentally unidimensional structure and considerable internal consistency and also provided support for the validity of the anti-intellectualism construct. Anti-intellectualism is discussed in the context of personality theory, and suggestions are offered with reference to establishing anti-intellectualism as a trait relative to the five-factor model of personality.

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Laverghetta, Antonio, Juliana Stewart, and Lawrence Weinstein. "Anti-Intellectualism and Political Ideology in a Sample of Undergraduate and Graduate Students." Psychological Reports 101, no. 3_suppl (December 2007): 1050–56. http://dx.doi.org/10.2466/pr0.101.4.1050-1056.

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To estimate correlations for scores on a student anti-intellectualism scale with scores on a measure of political conservatism, 235 students were given a survey containing a student anti-intellectualism scale, a political conservatism scale, and a demographics questionnaire identifying the participants' sex, college classification, ethnicity, political party affiliation, and self-described political ideology. The political conservatism scale contained two factors, Religiosity and Economic Conservatism, both of which were scored separately in addition to an overall Conservatism score. Students' Anti-intellectualism scores were correlated with Political Conservatism scores ( r = .37, p<.01), with Religiosity scores ( r = .42, p<.01), and with Economic Conservatism scores ( r = .17, p<.05). An analysis of variance indicated a significant difference in students' Anti-intellectualism scores based on college classification ( F4,233 = 2.27, p<.04). Specifically, freshman had significantly higher scores than graduate students.

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Lamberts, Rod. "Science communication: frequently public, occasionally intellectual." Journal of Science Communication 16, no. 01 (March 28, 2017): C01. http://dx.doi.org/10.22323/2.16010301.

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This article provides a starting position and scene-setter for an invited commentary series on science communication and public intellectualism. It begins by briefly considering what intellectualism and public intellectualism are, before discussing their relationship with science communication, especially in academia. It ends with a call to science communication academics and practitioners to either become more active in challenging the status quo, or to help support those who wish to by engendering a professional environment that encourages risk-taking and speaking-out in public about critical social issues.

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Zhu, Kaiying. "Merleau-Ponty—The Phenomenology of Perception, Empiricism and Intellectualism." Learning & Education 9, no. 3 (December 29, 2020): 118. http://dx.doi.org/10.18282/l-e.v9i3.1595.

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Maurice Merleau-Ponty was a French philosopher—a leading figure in existentialism and phenomenology, his philosophy of phenomenology mainly focused on the relation between the body and the mind. Yet Merleau-Ponty’s theory differs from empiricism and rationalism, it is a position in between them yet he criticized both empiricism and intellectualism. Drawing from both empiricism and intellectualism, he tried to overcome the shortcomings of them. This essay explains his argument for the primacy of perception and body and identifies the differences between Merleau-Ponty’s phenomenology, empiricism and intellectualism.

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Blackson, Thomas A. "Two Interpretations of Socratic Intellectualism." Ancient Philosophy 35, no. 1 (2015): 23–39. http://dx.doi.org/10.5840/ancientphil20153512.

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Ahn, Jaewon. "Anti-intellectualism and Conspiracy Theory." Journal of Western History 66 (May 31, 2022): 29–57. http://dx.doi.org/10.16894/jowh.66.2.

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