Relevant bibliographies by topics / Renaissance philosophy

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Renaissance philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Renaissance philosophy"

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Wallace, William A., Brian P. Copenhaver, and Charles B. Schmitt. "Renaissance Philosophy." Sixteenth Century Journal 24, no. 4 (1993): 1056. http://dx.doi.org/10.2307/2541711.

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Joy, Lynn S., Brian P. Copenhaver, and Charles B. Schmitt. "Renaissance Philosophy." Philosophical Quarterly 43, no. 173 (October 1993): 537. http://dx.doi.org/10.2307/2219999.

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Kusukawa, Sachiko. "Renaissance Philosophy." International Studies in Philosophy 27, no. 4 (1995): 110–11. http://dx.doi.org/10.5840/intstudphil199527441.

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Sellars, John. "Renaissance Philosophy." British Journal for the History of Philosophy 20, no. 6 (December 2012): 1195–204. http://dx.doi.org/10.1080/09608788.2012.718256.

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Burke, Peter. "Renaissance philosophy." History of European Ideas 18, no. 5 (September 1994): 811–12. http://dx.doi.org/10.1016/0191-6599(94)90469-3.

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Pine, Martin L. "Renaissance Philosophy (review)." Journal of the History of Philosophy 32, no. 1 (1994): 135–37. http://dx.doi.org/10.1353/hph.1994.0018.

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Filiz, Şahin, and Lazıza Nurpeııs. "SUFISM AS A TURKISH RENAISSANCE." Adam alemi 88, no. 2 (June 30, 2021): 112–21. http://dx.doi.org/10.48010/2021.2/1999-5849.11.

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The Turkish Sufis, who created the Turkish Renaissance for centuries, should also be called Turkish philosophers. They take a human-centered religion and worldview as their main point of departure. In their humanistic approach, Islam has been adapted to Anatolian Turkish culture. Because Turkish Sufism is the practical view of Turkish philosophy in Anatolia. In addition, every Turkish philosopher has taken a philosopher, a philosophical system or a gnostic view from the ancient times and the Islamic world as a guide. From Ahmed Yesevi to Otman Baba, the Turkish Sufism tradition combined and reinterpreted Islam with all cultures that lived in Anatolia, creating a Turkish-style world view. It is imperative to understand this four-hundred-year period in shaping the way the Turks view people, life and existence. Turkish Sufism is also the proof of the fact why the history of the Turks should be based on centuries before Islam, when viewed from the perspective of philosophy of history. Thus, historically, culturally and religiously, Turkish Sufism, Islam that started with Farabi, refers to an original Renaissance, not a transition period between the Western Renaissance that started in Italy three years later. A Republic culture that keeps faith and secularism in consensus for the two worlds has taken its spiritual inspiration from the Renaissance culture of Turkish Sufism philosophy.
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Paganini, Gianni. "Hobbes and Renaissance Philosophy." Hobbes Studies 23, no. 1 (2010): 1–5. http://dx.doi.org/10.1163/187502510x496327.

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Omodeo, Pietro Daniel. "Giordano Bruno’s Renaissance philosophy." Metascience 23, no. 2 (July 9, 2013): 353–56. http://dx.doi.org/10.1007/s11016-013-9833-z.

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Porus, V. N. "Doomed Renaissance." Политическая концептология: журнал метадисциплинарных исследований, no. 1 (March 31, 2023): 42–44. http://dx.doi.org/10.18522/2949-0707.2023.1.4244.

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The author proposes to evaluate the processes and results of the activities of philosophical six-year-olds through the prism of the famous work of E.V. Ilyenkov “About idols and ideals”. He believes that the philosophical renaissance was doomed to extinction since the process of the revival of philosophy was imbued with ideology, which played a significant role and determined the course of philosophical discussions. Many Sixtiers considered themselves more “righteous” Marxist-Leninists than their ideological overseers. Therefore, borrowing the ideas of Western philosophy was epigonism. This is especially true for research on social philosophy where fragments of the previous paradigm have long been side by side with elements of a different methodology and alien axiological “innovations”.
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Dissertations / Theses on the topic "Renaissance philosophy"

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Woolford, Thomas. "Natural theology and natural philosophy in the late Renaissance." Thesis, University of Cambridge, 2012. https://www.repository.cam.ac.uk/handle/1810/242394.

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Scholars have become increasingly aware of the need to understand the religious context of early modern natural philosophy. Despite some great strides in relating certain areas of Christian doctrine to the study of the natural world, the category ‘natural theology’ has often been subject to anachronism and misunderstanding. The term itself is difficult to define; it is most fruitful to think of natural theology as the answer to the question, ‘what can be known about God and religion from the contemplation of the natural world?’ There have been several erroneous assumptions about natural theology – in particular that it only consisted of rational proofs for the existence of God, that it was ecumenical in outlook, and that it was defined as strictly separate from Scriptural revelation. These assumptions are shown to be uncharacteristic of the late-sixteenth and early-seventeenth century. The study of natural theology needs to be better integrated into three contexts – the doctrinal, confessional, and chronological. Doctrinally, natural theology does not stand alone but needs to be understood within the context of the theology of revelation, justification, and the effects of the Fall. These doctrines make such a material difference that scholars always ought to delineate clearly between the threefold state of man (original innocence, state of sin, state of grace) when approaching the topic of ‘natural’ knowledge of God. Confessionally, scholars need to recognise that the doctrine of natural theology received different treatments on either side of the sectarian divide. In Catholicism, for instance, there were considerable spiritual benefits of natural theology for the non-Christian, while in Protestantism its benefits were restricted to those saved Christians who possessed Scriptural insight. Chronologically, natural theology does not remain uniform throughout the history of Christian theology but, being subject to changes occasioned by philosophical and theological faddism and development, needs to be considered within a particular locus. Research here focuses on late sixteenth-century orthodoxy as defined in confessional and catechismal literature (which has been generally understudied), and demonstrates its application in a number of case-studies. This thesis begins the work of putting natural theology into these three contexts. An improved understanding of natural theology, with more rigorous and accurate terminology and better nuanced appreciation of confessional differences, makes for a better framework in which to consider the theological context of early modern natural philosophy.
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Schramm, Helmar. "Karneval des Denkens : Theatralität im Spiegel philosophischer Texte des 16. und 17. Jahrhunderts /." Berlin : Akademie Verlag, 1996. http://catalogue.bnf.fr/ark:/12148/cb37539660h.

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Clarke, Angus G. "Giovanni Antonio Magini (1555-1617) and late Renaissance astrology." Thesis, University of London, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.245769.

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Faure, Isabelle. "Solzhenitsyn's Krasnoe koleso and the philosophy of the Russian spiritual renaissance." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244304.

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Sulcs, Sue 1952. "Maxwellian Renaissance and the illusion of quantization." Monash University, School of Philosophy and Bioethics, 2002. http://arrow.monash.edu.au/hdl/1959.1/8536.

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Kenny, N. F. "Beroalde de Verville : Transformations of philosophical writing in the late Renaissance." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234274.

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Dickson, Alnis. "Organizing religion: situating the three-vow texts of the Tibetan Buddhist renaissance." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=86502.

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This thesis situates the three-vow texts written by the founders of the new (sarma) schools within the broader processes of school-formation during the "Tibetan Renaissance" (950 to 1250 CE). The texts of focus are authored by Atiśa, Gampopa, Drakpa Gyeltsen, and Drigung Jikten Gönpo. In order to expand our understanding of these under-studied texts I examine them from three perspectives, with each perspective defined by a different set of goals that guided the authors. First, I explain how these texts describe and arrange the three sets of vows (the prātimokṣa, bodhisattva, and tantric vows) in order to clarify the commitments of a vow holder. Second, I show how the positions taken in these texts are connected to the process of monastic institutionalization. Third, I show how some of the texts engaged in public polemics in order to assert the supremacy of the author and his school.
Ce mémoire situe les textes sur les trois voeux composés par les fondateurs des nouvelles (sarma) écoles comme faisant partie du processus plus large de la formation des écoles durant la "renaissance tibétaine" (950 à 1250). Les textes examinés ont été composés par Atiśa, Gampopa, Drakpa Gyeltsen et Drigung Jikten Gönpo. Afin d'étendre notre compréhension de ces textes négligés, je les examine selon trios perspectives, dont chacune est définie par les objectifs différents que visaient les auteurs. Premièrement, j'explique comment ces texts décrivent et organisent les trois types de voeux (du prātimokṣa, bodhisattva, et tantrique) afin de clarifier les engagements du détenteur des voeux. Deuxièmement, je démontre comment les positions défendues dans ces textes sont reliées au processus d'ordination monastique. Troisièmement, je démontre de quelle façon certains des textes prenaient part à des polémiques publiques afin de promouvoir la supériorité de l'auteur et de son école.
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Ryan, Christopher John David. "The death of God and the Oriental Renaissance in the philosophy of Schopenhauer." Thesis, University of Cambridge, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.613183.

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Gilmore, Christine Cecelia. ""Our poet the Monarch" : Sir Philip Sidney and Renaissance subjectivity /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/9495.

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Jones, Deborah L. "An anatomy of allegory : a study of the genre, its rhetorical traditions and its American renaissance." Thesis, University of Sussex, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317160.

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Books on the topic "Renaissance philosophy"

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Sgarbi, Marco, ed. Encyclopedia of Renaissance Philosophy. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-02848-4.

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editor, Möckel Christian 1952, ed. Philosophie der Renaissance. Hamburg: Felix Meiner Verlag, 2020.

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Jill, Kraye, ed. Classical traditions in Renaissance philosophy. Aldershot, Hampshire, England: Ashgate, 2002.

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J, Connell William, ed. Renaissance essays. Rochester, N.Y: Universityof Rochester Press, 1993.

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1933-, Schmitt Charles B., ed. Renaissance philosophy: A History of Western Philosophy 3. Oxford: Oxford University Press, 1992.

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1933-, Schmitt Charles B., Skinner Quentin, and Kessler Eckhard, eds. The Cambridge history of Renaissance philosophy. Cambridge [England]: Cambridge University Press, 1988.

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Kristeller, Paul Oskar. Renaissance philosophy and the mediaeval tradition. Latrobe, Pennsylvania: Archabbey Publications, 2015.

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James, Hankins, ed. The Cambridge companion to Renaissance philosophy. Cambridge, UK: Cambridge University Press, 2007.

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Blum, Paul Richard. Philosophy of religion in the Renaissance. Farnham, Surrey, England: Ashgate Pub. Ltd., 2009.

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Schmitt, Charles B. Reappraisals in Renaissance thought. London: Variorum Reprints, 1989.

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Book chapters on the topic "Renaissance philosophy"

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Veltri, Giuseppe. "Jewish Philosophy, Renaissance." In Encyclopedia of Renaissance Philosophy, 1–16. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-02848-4_1170-1.

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Korab-Karpowicz, W. Julian. "Polish Renaissance Philosophy." In Encyclopedia of Renaissance Philosophy, 1–7. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-02848-4_1190-1.

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Boršić, Luka, Pavel Gregorić, and Ivana Skuhala Karasman. "Croatian Renaissance Philosophy." In Encyclopedia of Renaissance Philosophy, 1–7. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-02848-4_1202-1.

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Ugolini, Paola. "Court Philosophy, Renaissance." In Encyclopedia of Renaissance Philosophy, 1–4. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-02848-4_224-1.

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Kikuchihara, Yohei, and Hiro Hirai. "Syphilis - Renaissance Philosophy." In Encyclopedia of Renaissance Philosophy, 1–3. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-02848-4_406-1.

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Mainoldi, Ernesto Sergio. "Byzantine Philosophy, Renaissance." In Encyclopedia of Renaissance Philosophy, 1–14. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-02848-4_824-1.

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Korab-Karpowicz, W. Julian. "Polish Renaissance Philosophy." In Encyclopedia of Renaissance Philosophy, 2599–605. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-14169-5_1190.

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Boršić, Luka, Pavel Gregorić, and Ivana Skuhala Karasman. "Croatian Renaissance Philosophy." In Encyclopedia of Renaissance Philosophy, 917–23. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-14169-5_1202.

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Ugolini, Paola. "Court Philosophy, Renaissance." In Encyclopedia of Renaissance Philosophy, 878–81. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-14169-5_224.

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Mainoldi, Ernesto Sergio. "Byzantine Philosophy, Renaissance." In Encyclopedia of Renaissance Philosophy, 547–60. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-14169-5_824.

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Conference papers on the topic "Renaissance philosophy"

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Skorokhodova, Tatiana. "Axial Age Heritage in Religious Philosophy and Culture of the Bengal Renaissance." In Proceedings of the International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/cesses-18.2018.190.

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GAID, Salima. "THE CONTRIBUTIONS OF PHYSICS TO THE RISE AND DEVELOPMENT OF PHILOSOPHY AT THE OPENING OF THE MODERN ERA." In 2. IJHER-International Congress of Humanities and Educational Research. Rimar Academy, 2021. http://dx.doi.org/10.47832/ijhercongress2-4.

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Modern Western philosophy is the third stage in the history of philosophy, and it begins at the beginning of the seventeenth century with Descartes. The reason why historians of philosophy have classified this philosophy in a third stage is that it represented a new type of philosophizing completely different from the philosophical pattern that prevailed in the middle Ages. The truth is that the rise of this new style of philosophizing did not come out of nothing, but it rather emerged from a set of objective reasons, including the religious reform and scientific advance or renaissance, that various sciences have witnessed; mainly physics in the forefront. Physics has known amazing developments thanks to great scientists; the most famous of them is Galileo, who is credited with establishing modern physics. The rise of modern physics led directly to the emergence of modern philosophy, and the developments that physics will know after the Renaissance will also be directly reflected in the development of philosophy. This point in particular is what we would like to study in this research paper, we will seek to demonstrate the close relations between philosophy and physics at the beginning of the modern era, to show through them the contributions of physics to the rise of modern philosophy, and its aftermath developments. These contributions appear in the fact that physics determines the subject of philosophy, its method in particular, and its identification of the various issues that it will raise, as well as the various theories and doctrines that it will construct to answer them. Key words: Mechanics, Materialism, Mechanism, Atomism, Expérimental Method, Empiricism.
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Eldridge, Bryan. "DEVELOPING RENAISSANCE MEN AND WOMEN: WORKFORCE AND BATTLEFIELD READINESS WITH THE CREARTE." In eLSE 2015. Carol I National Defence University Publishing House, 2015. http://dx.doi.org/10.12753/2066-026x-15-006.

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The Renaissance period left a lasting impression not just on the art world, but in the arenas of education, business, and military science as well. In this unprecedented era of innovation, individuals leveraged the resources, human capital, and technology of the day to transform human culture forever. In the present Digital Age, we are struggling to leverage the embarrassment of riches we possess through the ubiquitousness of digital tools and rapidly emerging technology in our classrooms, workplaces, and military theatres. This remiss is diminishing our collective ability to capture and harness the unique skills and capabilities of the Millennial generation who depend on and thrive with such technology. The result is an uncomfortable partnership between a workforce and military who need qualified human resources and a selection pool that is not in an adequate state of readiness or engagement. The accompanying impact to the economy and military preparedness is not trivial. The CreArtThe Renaissance period left a lasting impression not just on the art world, but in the arenas of education, business, and military science as well. In this unprecedented era of innovation, individuals leveraged the resources, human capital, and technology of the day to transform human culture forever. In the present Digital Age, we are struggling to leverage the embarrassment of riches we possess through the ubiquitousness of digital tools and rapidly emerging technology in our classrooms, workplaces, and military theatres. This remiss is diminishing our collective ability to capture and harness the unique skills and capabilities of the Millennial generation who depend on and thrive with such technology. The result is an uncomfortable partnership between a workforce and military who need qualified human resources and a selection pool that is not in an adequate state of readiness or engagement. The accompanying impact to the economy and military preparedness is not trivial. The CreArt? philosophy and its implementation framework, the CreArt? Method, are derived from principles, heuristics, and ecosystems of interdependent roles and hierarchies successfully established during the Renaissance period. This approach is designed to enable educators, trainers, and military leaders to maximize the potential of their students, employees, and soldiers via their personalized participation in cross-functional, interdisciplinary, and innovation-nurturing applied projects and exercises. Participants are differentiated, assigned, and evaluated based on inbound readiness, capabilities, leadership potential, and when appropriate, personal interests. Although appropriate for any age group, specific emphasis is placed on applying this approach to engage, develop, and prepare Millennials for the workplace and the battlefield. philosophy and its implementation framework, the CreArt? Method, are derived from principles, heuristics, and ecosystems of interdependent roles and hierarchies successfully established during the Renaissance period. This approach is designed to enable educators, trainers, and military leaders to maximize the potential of their students, employees, and soldiers via their personalized participation in cross-functional, interdisciplinary, and innovation-nurturing applied projects and exercises. Although appropriate for any age group, specific emphasis is placed on applying this approach to engage, develop, and prepare Millennials for the workplace and the battlefield.
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Klestov, Alexander. "New Linguistic Horizons in Medieval Europe." In GLOCAL Conference on Mediterranean and European Linguistic Anthropology Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/comela22.1-8.

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The article focuses on the idea of the formation of European civilization and, in this connection, to the discovery of linguistic possibilities in the Middle Ages. The author draws attention to the works of Amable Jourdain, who discovered the paths of Aristotle's philosophy in the 12th-13th centuries, the works on the intellectual renaissance of the 12th century by Charles Gaskins, and the works on religiosity of this period by L. P. Karsavin; the later are still, however, little studied. I have singled out, following these scholars, the figures of Aristotle, Francis of Assisi, and Angela of Foligno, as leaders in the history of the extension of linguistic horizons in New Europe.
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Dimitrijević, Milan S. "TEODOR METOHIT I NjEGOV UČENIK NIĆIFOR GRIGORA NA DVOROVIMA KRALjA MILUTINA I STEFANA DEČANSKOG." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.223d.

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Theodore Metochites (Θεόδωρος Μετοχίτης; 1270–1332), a Byzantine Greek statesman and polymath, and his student, the greatest Byzantine astronomer Nicephoros Gregoras (1295-1360) were in several diplomatic missions on the courts of King Milutin and his son, King Stefan Dečanski. Both gave significant contributions in astronomy. Metochites, considered as the one of the greatest forerunners of the Renaissance in the Greek world, was a Platonist philosopher, astronomer and patron of the arts. From 1305 to 1328 he held the position of personal adviser (mesazon) to emperor Andronikos II Palaiologos. During his long political career he was also Great Logothetes (a kind of Prime Minister) of the Byzantine Empire. His teacher in astronomy was Manuel Bryennius. His known astronomical writting is an introduction to the study of Ptolemaic astronomy (Στοιχείωσις επί τη αστρονομική επιστήμη). Related to astronomy is also his paraphrases of Aristotle's works on natural philosophy and Σημειώσεις γνωμικαί (Annotations), where he provided an important critique of Aristotle. Metochites was five times on the court of King Milutin as the envoy of Andronikos II to make the peace with Serbia and to arrange the mariage of King Milutin with Simonida, grand daughter of the Byzantine emperor. He wrote a writting about his travels to Serbia (Пρεσβευτικός) which is translated to Serbian.
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Ding, Liyang. "Jean Gebser’s Aperspectival Consciousness and Modern Architecture." In 112th ACSA Annual Meeting. ACSA Press, 2024. http://dx.doi.org/10.35483/acsa.am.112.45.

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Jean Gebser, a prominent German-Swiss philosopher, introduces a transformative framework that aims to elucidatehuman consciousness and cultural structure, laying the foundation for a new approach to interpreting the developmentof architecture. This paper delves into the intersection of Gebser’s theory and modern architecture, with a particularfocus on the emergence and advancement of the “aperspectival” spatial concept in the work of German architect HansScharoun as an illustrative example.Challenging the prevailing linear understanding of time and space, Gebser’s The Ever-present Origin offers insights intothe forms and mutations of human consciousness from its primordial beginning to the “present,” positing that humanityevolves through different modes of consciousness, with each mode building upon and transcending the previous one.Gebser believes that because a key aspect of understanding human perception of time and space is the notion of perspective, the discovery and application of perspective indicate people’s consequent awareness of space. Therefore, based on the absence or presence of perspective, Gebser recognizes three “epochs” in human history, “unperspectival,” “perspectival,” and “aperspectival,” which correspond to the era from the inception of human civilization to the Renaissance, from the Renaissance to the early 20th century, and from the twentiethcentury onward, respectively.Gebser’s philosophy thus provides a new framework for us to understand architecture. Borrowing Gebser’s analysis ofthe “aperspectival” consciousness, this paper shows that the development of modern architecture during the earlydecades of the twentieth century embraced a new spatial language that was aimed to reconcile the fragmentation ofmodern life and form a harmonious wholeness, resonating with the evolving human awareness of “integrity.” The workof notable architects, such as Frank Lloyd Wright, Walter Gropius, and particularly Hans Scharoun, emphasized theinterpenetration of spaces, the blurring of inside-outside boundaries, and the liberation from the linear perspectival spatial construction. The paper thus explores the profound affinity between Gebser’s concept and Scharoun’s architecture, demonstrating that in his theater and concert hall projects, Scharoun challenged both the linear perspective tradition and linear progression of time. Through a close reading of Scharoun’s spatial creation, this paper argues that the architect experimented with new spatial concepts such as “simultaneity” and “aperspectivity” and designed structures that not only accommodated the changing needs of individuals, programs, and society but also promoted a holistic and integral consciousness.
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Jia, Ruo. "Cloud as an Alternative Architecture." In 109th ACSA Annual Meeting Proceedings. ACSA Press, 2021. http://dx.doi.org/10.35483/acsa.am.109.45.

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In A Theory of /Cloud/ (1972), the cloud, or rather, the graph of cloud, served as the entry point of the French art historian and theorist Hubert Damisch (1928-2017) in his understanding of the limits of Western art and art history as framed since the Renaissance. Here he initiated another possibility of painting—a “theory” of painting, which he simultaneously termed “a history of painting”—by concluding the book with an examination of Chinese landscape painting. Participating in the sinophelia of French intellectuals that accompanied the Chinese Cultural Revolution launched by Mao, Damisch’s turn represented his philosophical initiative to reflect on and shift away from Western metaphysics, especially from the negative dialectics of Hegel, and towards a different architecture based on a harmonious and positive materialist dialectic inspired by Chinese Taoist and Chan Buddhist philosophy. Here, in Damisch’s “reinvention” of Chinese painting, the cloud not only literally entered paintings to negotiate the intertextuality of mountain and water, ink and brush, and even that of the painter and painting, but also to fill the role of the materialist body in a different perspective of world formation—as the breath, the one movement that sustains or constitutes all life. In Damisch’s vision, such a cloud even leads to a different kind of architecture, one that counters the philosophical metaphor of architecture as the stability of the arche, the subject, the essence, or any anchored center. The cloud and its philosophical architectural alternative also contribute to a reflection on the very physicality of architecture, leading to the formation of an architecture in absentia, to which Damisch was to return in 2003 when discussing Diller+Scofidio’s Blur Building (2002), as well as the Chinese architecture of the Ming Dynasty.
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Ugur, Etga. "RELIGION AS A SOURCE OF SOCIAL CAPITAL? THE GÜLEN MOVEMENT IN THE PUBLIC SPHERE." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/clha2866.

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This paper asks: when and under what conditions does religion become a source of coopera- tion rather than conflict? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that has made the movement a global phenomenon and the focus of socio-political analysis. The Gülen community brings different sectors of society together to facilitate ‘collective intellectual effort’ and offer ‘civil responses’ to social issues, seeing this as a more subtle and legitimate way of influencing public debate and policy. To this end, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of these meetings was later expanded to include a wider audience in Europe, the U.S., and the Middle East. This paper looks specifically at the Abant Workshops and the movement’s strategy of bridge building and problem-solving. It uses the press releases, transcripts and audio-visual records of the past 14 meetings to discuss their objectives and outcomes. This material is supplement- ed by interviews with key organisers from the Journalists and Writer Foundation and other participants. The discussion aims to understand how far religiously inspired social groups can contribute to the empowerment of civil society vis-à-vis the state and its officially secular ideology. Beyond that, it aims to explain the role of civil society organisations in democratic governance, and the possibility of creating social capital in societies lacking a clear ‘overlap- ping consensus’ on issues of citizenship, morality and national identity. The hesitancy at the beginning turns into friendship, the distance into understanding, stiff looks and tensions into humorous jokes, and differences into richness. Abant is boldly moving towards an institutionalization. The objective is evident: Talking about some of the problems the country is facing, debating them and offering solutions; on a civil ground, within the framework of knowledge and deliberation. Some labelled the ideas in the concluding declarations as “revolutionary,” “renaissance,” and “first indications of a religious reform.” Some others (in minority) saw them “dangerous” and “non-sense.” In fact, the result is neither a “revolution” nor “non-sense” It is an indication of a quest for opening new horizons or creating a novel vision. When and under what conditions does religion become a source of cooperation rather than conflict in the civil society? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that raises the Gülen movement of Turkey as a global phenomenon to the focus of socio-political analysis. The Gülen community brings different sectors of the society together to create and facilitate a ‘common intellect’ to brainstorm and offer ‘civil responses’ to social issues. The move- ment sees this as a more subtle, but more effective, and legitimate way of influencing public debate and policy. Hence, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of the meetings was later expanded to include a wider audi- ence in Europe, the U.S., and the Middle East. In early 1990s the Gülen Movement launched a silent but persistent public relations cam- paign. Fethullah Gülen openly met with the prominent figures of government and politics, and gave interviews to some popular newspapers and magazines. With a thriving media net- work, private schools, and business associations the movement seemed to have entered a new stage in its relations with the outside world. This new stage was not a simple outreach effort; it was rather a confident step to carve a niche in the increasingly diversified Turkish public sphere. The instigation of a series of workshops known as Abant Platforms was one of the biggest steps in this process. The workshops brought academics, politicians, and intellectu- als together to discuss some of the thorniest issues of, first, Turkey, such as secularism and pluralism, and then the Muslim World, such as war, globalization and modernization. This paper seeks to explain the motives behind this kind of an ambitious project and its possible implications for the movement itself, for Turkey and for the Muslim World in transition.
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9

Macken, Jared. "The Stranger in the Architectural Project on the City." In Schools of Thought Conference. University of Oklahoma, 2020. http://dx.doi.org/10.15763/11244/335078.

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This paper presents the project “Two Strangers Meet in a Parking Lot” and associated research studios as a case study of decolonized architecture pedagogy. The project conceptualizes the stranger as an alternative architectural user, creating a dialectical conversation with the users and architectural visions from architectural history. This dialogue encourages new pedagogical research methodologies related to the topic of city design. The case study uses these methodologies to recuperate lost cultural histories of Tennessee Town, an overlooked neighborhood in Topeka, Kansas, with an important connection to the Harlem Renaissance. According to Kwame Anthony Appiah, strangers transgress and challenge cultural boundaries by creating conversations at the edges of these borders, yet strangers counterintuitively utilize the environments in the city that are initially foreign to them to produce alternative cultural knowledge. This interaction between stranger and entities in the city provides a model for how disciplines can communicate across their own boundaries. The strangers’ conversation, when transferred to the architectural studio setting, becomes what Mark Linder calls “transdisciplinary” discourse, which occurs at the borders of adjacent disciplines. The resulting knowledge intentionally highlights overlooked and misinterpreted cultural moments in the city while creating an alternative to traditional interdisciplinary modes of working, which the philosopher Homi Bhabha says is essential if disciplinary fields are to progress with the global city. The “Two Strangers” case study consists of built structures that were designed, first, to transform people into strangers and, then, to instigate conversations between them. As a result, strangers become acquaintances and exchange new knowledge. The architectural studio course explored this idea further by taking students outside of the classroom where they engaged with the community through conversations with city archivists, community leaders, city council persons, urban planners, and museum directors.
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