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Journal articles on the topic 'Western intellectual history'

Author: Grafiati

Published: 10 December 2022

Last updated: 31 July 2025

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1

Ladol, Chimat, and Tenzin Nakdon. "Intellectual Decolonization and Redefining the Self in the works of Ali Shariati." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 5 (2023): 122–30. http://dx.doi.org/10.31305/rrijm.2023.v08.n05.017.

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History of modern Iran has been the history of external intervention and revolts against it. Like intellectuals all over the third world, intellectuals in Iran also played significant role in producing counter-discourses to Western imperialism. Debating modernity was a general theme, but condemnation and critique of the state and redefining Iranian identity dominated the works of intellectuals in nineteenth and early twentieth century. Ali Shariati provided an intellectual critique of the Western imperialism and explained the detachment of the self from its authentic nature. He proposed return

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Şentürk, Recep. "Intellectual dependency: late Ottoman intellectuals between fiqh and social science." Welt des Islams 47, no. 3/4 (2007): 283–318. https://doi.org/10.5281/zenodo.2667921.

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  Modernization led to the intellectual dependency of the Muslim world on the West for social theories. Human action (‘amal) is the subject matter of both Islamic fiqh and Western social science (i.e. of all those sciences which attempt to apply empirical methods drawn from the natural sciences to the sphere of human society, including education and law). Though different in many aspects, both have a claim on widely overlapping intellectual territories. Social science in its different forms conquered the space traditionally occupied by fiqh, and its professional representatives (suc

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Senturk, Recep. "Intellectual Dependency: Late Ottoman Intellectuals between Fiqh and Social Science." Die Welt des Islams 47, no. 3 (2007): 283–318. http://dx.doi.org/10.1163/157006007783237482.

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AbstractModernization led to the intellectual dependency of the Muslim world on the West for social theories. Human action ('amal) is the subject matter of both Islamic fiqh and Western social science (i.e. of all those sciences which attempt to apply empirical methods drawn from the natural sciences to the sphere of human society, including education and law). Though different in many aspects, both have a claim on widely overlapping intellectual territories. Social science in its different forms conquered the space traditionally occupied by fiqh, and its professional representatives (such as

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Capper, Charles, Anthony La Vopa, and Nicholas Phillipson. "A MESSAGE FROM THE EDITORS." Modern Intellectual History 4, no. 1 (2007): 1. http://dx.doi.org/10.1017/s1479244306000990.

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This issue marks an important stage in the Journal's development. In our original mission statement we recognized that Modern Intellectual History was likely in the first instance to be devoted to publishing work on intellectual history that was essentially Western in orientation and we looked forward to the day in which it would be possible to extend our reach to non-Western as well as Western history.

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Ayub, Ayub. "MU’TAZILA IN WESTERN SCHOLARSHIP: THEIR ORIGIN, ORIGINALITY, AND LEGACY." Taqaddumi: Journal of Quran and Hadith Studies 1, no. 2 (2021): 80–91. http://dx.doi.org/10.12928/taqaddumi.v1i2.4676.

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Abstract Mu'tazila is one of the schools of kalam that appears in Islamic intellectual history. Although considered a heresy, the Mu'tazilite scholars played an important role in the development of various traditional Islamic disciplines. Initially, Western historians considered Mu'tazila rationalism as an anomaly in Islamic history. However, various studies show that they are not only an integral part of the Islamic intellectual tradition, but they have also even influenced Islamic scholars from various Islamic schools of thought in the next generation. This article will focus on the narrativ

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Moyn, Samuel, and Jean-Paul Gagnon. "Globalizing the Intellectual History of Democracy." Democratic Theory 7, no. 1 (2020): 99–107. http://dx.doi.org/10.3167/dt.2020.070107.

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Samuel Moyn provides insight into how the history of democracy can continue its globalization. There is a growing belief that the currently acceptable fund of ideas has not served the recent past well which is why an expansion, a planetary one, of democracy’s ideas is necessary – especially now as we move deeper into the shadow of declining American/Western imperialism and ideology. Deciding which of democracy’s intellectual traditions to privilege is driven by a mix of forced necessity and choice: finding salient ground for democracy is likely only possible in poisoned traditions including Eu

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Kreager, Philip. "Population and Resources in Western Intellectual Traditions." Population Studies 44, no. 3 (1990): 525–26. http://dx.doi.org/10.1080/0032472031000145026.

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Haines, Michael R., Michael S. Teitelbaum, and Jay M. Winter. "Population and Resources in Western Intellectual Traditions." Journal of Interdisciplinary History 22, no. 1 (1991): 109. http://dx.doi.org/10.2307/204573.

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9

Jenkins, Jan. "Baird Ed., Thought And Action - Readings In Western Intellectual History." Teaching History: A Journal of Methods 18, no. 1 (1993): 38–39. http://dx.doi.org/10.33043/th.18.1.38-39.

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The search for primary source materials for use in a team-taught general education course on the history of philosophy led Forrest E. Baird, professor of philosophy at Whitworth College, in Spokane, Washington, to compile the excerpts included in Human Thought and Action: Readings in Western Intellectual History. Though Baird's original intention was to focus upon the historical role of rationalism, or the origin of human knowledge and action, in the Western intellectual tradition, the criteria for selection were expanded to allow the inclusion of works from "those who have had a major impact

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Rady, Martyn. "History and Eastern Europe." Contemporary European History 1, no. 2 (1992): 199–202. http://dx.doi.org/10.1017/s0960777300004434.

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The Institute for Human Sciences (Institut fur die Wissenschaften vom Menschen) was founded in Vienna in 1982 by a group of scholars from Eastern Europe and the West. The purpose of the Institute was to overcome the cultural and intellectual division of Europe by promoting conferences, seminars and research programmes. The latest report of the Institute stresses that the disappearance of the Iron Curtain has made the work of the Institute all the more important. As the authors of the report explain, ‘…the civil society which is reemerging in Eastern Europe will hardly be viable without living

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Brizuela-Garcia, Esperanza. "Literacy and the Decolonization of Africa's Intellectual History." History in Africa 38 (2011): 35–46. http://dx.doi.org/10.1353/hia.2011.0007.

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In his book In My Father's House Anthony Appiah made a powerful argument for historians and intellectuals at large to recognize the diverse and complex nature of Africa's cultural and historical experiences. He stated, for instance, that: “ideological decolonization is bound to fail if it neglects either endogenous ‘tradition’ or exogenous ‘Western’ ideas, and that many African (and African American) intellectuals have failed to find a negotiable middle way.”During the past fifty years, Africanist historians have focused much of their efforts on the goals of decolonizing or Africanizing the st

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Li, Ruixiang. "Discussion on the Study of Philosophy and Theology in the Perspective of the Intellectual History:." International Journal of Sino-Western Studies, no. 25 (November 30, 2023): 197–206. http://dx.doi.org/10.37819/ijsws.25.1768.

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In the study of the intellectual history in the traditional Chinese academia, the intellectual history is often secondary and indifferent in comparison with the history of politics and revolution. And the limitations brought about by such a bias are very clearly reflected in the traditional Chinese academic circles' perspective and attitude towards the study of Martin Luther. Luther has often been rigidly confined to the realm of peasant revolutionary movements, social history of religion, and church history; the important contribution of his intellect in the development of Western intellectua

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Kyrchanov, M. W. "On Perception of Historical Time in Modern Islam." Islam in the modern world 19, no. 3 (2023): 101–16. http://dx.doi.org/10.22311/2074-1529-2023-19-3-101-116.

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In this article, the author examines the main features of the perception of historical time in the Arab, Iranian and Indonesian Muslim intellectual traditions in a comparative perspective. The purpose of the article is to analyze the images of “historical time” and its derivatives in the modern liberal segment of the Ummah. Therefore, the author analyzes 1) the peculiarities of the perception of historical time by liberal Muslim intellectuals, 2) the directions of assimilation of Western humanities methods, 3) the prospects for transforming the perception of historical time in the modern human

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Nabavi, Negin. "Both Eastern and Western: An Intellectual History of Iranian Modernity." Iranian Studies 52, no. 1-2 (2019): 265–67. http://dx.doi.org/10.1080/00210862.2019.1584011.

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Romanchuk, Robert. "“Intellectual Silence” and Intellectual Endeavor in Medieval Slavia Orthodoxa." Russian History 46, no. 2-3 (2019): 193–212. http://dx.doi.org/10.1163/18763316-04602007.

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This survey of intellectual endeavor in medieval Slavia orthodoxa proposes a different way to think through the problem of the “intellectual silence of Old Rus′,” first set forth by Georges Florovsky and explored by George Fedotov, Francis Thomson, Simon Franklin, and now Donald Ostrowski. It examines the resources and opportunities for secondary schooling and their apparent outcomes in Kyivan Rus′ from the eleventh through the thirteenth century, among South Slavs on Mount Athos in the later fourteenth century, and at the Kirillo-Belozerskii (Kirillov) Monastery in northern Russia in the late

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Trescott, Paul B., and Zhaoping Wang. "Liang Chi-Chao and the Introduction of Western Economic Ideas into China." Journal of the History of Economic Thought 16, no. 1 (1994): 126–45. http://dx.doi.org/10.1017/s1053837200001450.

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Liang Chi-chao (1873–1929) was a major figure in Chinese intellectual history around the turn of the century. Although he never learned to read any western language, Liang took on the role of an intellectual intermediary, reading voraciously in Chinese or Japanese renderings of western ideas and then writing about them to a wide audience in China. Prior to 1900, China was intellectually very insulated from western ideas. According to Andrew Nathan, “for Chinese in the first years of this century, Liang's writings were the window on all that was modern and foreign and might be used to save Chin

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Erol, Sibel. "Discourses on the Intellectual: The Universal, the Particular and Their Mediation in the Works of Nazlı Eray." New Perspectives on Turkey 11 (1994): 1–17. http://dx.doi.org/10.1017/s0896634600000960.

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My intention in this article is to read Nazlı Eray's works in terms of her revision of the role and function of the Turkish intellectual. Eray's revision also serves as a critique of the Western notions of the intellectual, not only because Turkish definitions are influenced by Western debates, but also because she deliberately situates her writing in an international and cosmopolitan context. This article falls into three parts. The first part presents a general sketch of the tendency to particularize the universalist definitions of the intellectual in the West. From the 1920's to the present

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Shymanovych, Andrii. "Christos Yannaras's View on the History of Western Theology from St. Augustine to Nietzsche." Theological Reflections: Eastern European Journal of Theology 20, no. 2 (2023): 103–14. http://dx.doi.org/10.29357/2789-1577.2022.20.2.8.

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The article analyzes the anti-Western and radically anti-ecumenical theology of the Greek Orthodox thinker Christos Yannaras and his idea of gradual centuries-old deviation of Western theology from the authentic tradition of the early Church Fathers. The study touches upon such subjects as intellectual influences on the process of formation of Yannaras’s thought, the role of the apophatic mystical tradition in Christian theology, and the basic roots of his radical anti-Scholasticism. The article also contains the detailed survey of Yannaras’s analysis of Friedrich Nietzsche’s ‘God is dead’-con

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Abdul Murad, M. Hazim Shah ibn. "Islam and Contemporary Western Thought." American Journal of Islam and Society 13, no. 2 (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 globalizatio

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20

Sernelj, Téa. "Xu Fuguan’s Methodology for Interpreting Chinese Intellectual History." Asian Studies 11, no. 1 (2023): 335–51. http://dx.doi.org/10.4312/as.2023.11.1.335-351.

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The article examines the research methodology of Chinese intellectual history developed by the Modern Confucian Xu Fuguan 徐復觀 (1904–1982). His novel methodological approach differed significantly from the methodology advocated by Fu Sinian 傅斯年 (1896–1950), the founder of the Institute of History and Philology of Academia Sinica in 1928, who advocated a rigorous adoption of Western scientific methodology in historical research, based exclusively on a philological perspective. Fu Sinian’s methodological approach, however, prevailed among Chinese historians in mainland China in the first half of

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Finley, Stephen C., Biko Mandela Gray, and Hugh R. Page. "Africana Esoteric Studies and Western Intellectual Hegemony: A Continuing Conversation with Western Esotericism." History of Religions 60, no. 3 (2021): 163–87. http://dx.doi.org/10.1086/711945.

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Kirchanov, M. V. "CONTEMPORARY RUSSIAN EUROPEANISM AS A "MARGINAL" POLITICAL TRADITION AND A HISTORIOGRAPHIC GRAND NARRATIVE." Вестник Удмуртского университета. Социология. Политология. Международные отношения 6, no. 2 (2022): 208–16. http://dx.doi.org/10.35634/2587-9030-2022-6-2-208-216.

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The author analyses the development features of Europeanism as an invented political tradition and historiographic grand narrative in Russian intellectual history. It is assumed that modern Russian Europeanism is related to the cultural traditions of Russian Westernisation genetically, as well as the reforms of the 1990s, when the political elites of Russia had pro-Western sympathies. The author perceives Europeanism as a number of heterogeneous intellectual phenomena. The author believes that historical and literary academic studies became the main form of the history and functioning of Russi

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23

Kivimäki, Timo. "Learning From the Global Experience in Conflict Prevention." Annales Academiae Scientiarum Fennicae 2024, no. 1 (2024): 98–113. http://dx.doi.org/10.57048/aasf.140959.

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This article identifies some of the central blind spots in the Western understanding of conflict prevention. On the one hand, this is achieved by referencing research that contrasts elements of Western conflict prevention approaches with more successful non-Western methods. On the other hand, the article summarizes research indicating which framings and social realities predict conflict onset and escalation, exposing intellectual approaches that are detrimental to conflict prevention. Throughout this exploration, the article also unveils my personal intellectual history and development in the

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24

Chan, Man Sing. "Sinicizing Western Science." T’oung Pao 98, no. 4-5 (2012): 528–56. http://dx.doi.org/10.1163/15685322-984500a3.

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This article examines the practice of dual translation (heyi) in the late Qing, focusing in particular on Quanti xinlun, a physiological treatise compiled by Benjamin Hobson (1816-1873) and his Chinese assistants. It argues that, owing to the considerable latitude allowed to Hobson’s Chinese partners, the intellectual syncretism of the translation was a direct consequence of the Chinese agency at play in intercultural exchange. The collaborative process in the making of Quanti xinlun is also explored, and two passages in which the “Sinicization” of western physiology is most obvious are analyz

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Pham, Van Quang. "Aperçu du champ intellectuel sud-vietnamien postcolonial." International Journal of Francophone Studies 24, no. 1 (2021): 9–28. http://dx.doi.org/10.1386/ijfs_00027_1.

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This article aims to present the South Vietnamese intellectual field in the aftermath of decolonization. It is a question of examining the agents and instances in a postcolonial social space from a chronological and relational point of view: philosophers, professors, journals, universities… These sets often consist of a system of sharing and relationships in ‘position raking’ and construction of symbolic capital. We will particularly observe the ways in which South Vietnamese intellectuals treat western philosophical thoughts as a privileged object to structure the intellectual field and to es

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Holder, R. Ward, and Marcia L. Colish. "Medieval Foundations of the Western Intellectual Tradition 400-1400." Sixteenth Century Journal 30, no. 1 (1999): 314. http://dx.doi.org/10.2307/2545002.

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Bellitto, Christopher M., and Marcia L. Colish. "Medieval Foundations of the Western Intellectual Tradition, 400-1400." Sixteenth Century Journal 29, no. 4 (1998): 1227. http://dx.doi.org/10.2307/2543438.

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Shackelford, Jole. "Medieval foundations of the western intellectual tradition 400-1400." Journal of the History of the Behavioral Sciences 35, no. 2 (1999): 199–200. http://dx.doi.org/10.1002/(sici)1520-6696(199921)35:2<199::aid-jhbs17>3.0.co;2-p.

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MURALI, MALINI. "Interpreting the Other: Intellectual History and Cultural Difference." Journal of Indian and Asian Studies 01, no. 02 (2020): 2050007. http://dx.doi.org/10.1142/s2717541320500072.

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This paper argues that higher education in India, especially in the field of humanities and area studies, continues to be a Euro-American inheritance. Even when area studies attempt to offer a critique of the post-Enlightenment construction of universal human nature by locating the human in diverse cultural specificities, the discipline is still unable to configure the ‘context’ outside conceptual boundaries of the West. For instance, studies of culture seem to take historical narrativity as a cultural universal. That is to say, even when cultures do not privilege clear-cut notions of history

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Hiršs, Andris. "Latvijos filosofijos istoriografijos tendencijos." Problemos 104 (October 18, 2023): 21–35. http://dx.doi.org/10.15388/problemos.2023.104.2.

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This article aims to investigate tendencies in the historiography of Latvian philosophy in the past three decades. This article focuses on the history of ideas and intellectual history as two different approaches in the field of the history of philosophy. After the dissolution of the Soviet Union, the term “history of ideas” gained popularity in the Latvian cultural discourse. Historians of philosophy were highlighting the close ties between Western and Latvian cultures. However, during the last decade, the approach of intellectual history has been gaining popularity among the Latvian historia

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Bullock, Katherine. "Arabian Mirrors and Western Soothsayers." American Journal of Islam and Society 20, no. 3-4 (2003): 173–75. http://dx.doi.org/10.35632/ajis.v20i3-4.1829.

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This is a superb book. With penetrating insight and an eloquent style, alDa'miexplores the crucial role that Arabo-lslamic history played in thearguments of such prominent British and American "men of letters" asThomas Carlyle and Washington Irving. The book opens with a preface,in which he lays out his rationale and purpose, and contains seven chapters,in which he develops his argument.AI-Da'mi seeks to deepen our understanding of nineteenth-centuryOriental ism by exploring the works of leading intellectual writers of thattime: not the professional historians, but the "men ofletters" who used

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Yang, Hejiao. "Aspects of the integration of Western philosophy into Chinese culture on the example of Kantianism." OOO "Zhurnal "Voprosy Istorii" 2023, no. 1-2 (2023): 258–63. http://dx.doi.org/10.31166/voprosyistorii202301statyi46.

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The paper takes an overview of intellectual Enlightenment that took place in the history of Chinese intellectual and cultural development, with the Enlightenment identification of Kantianism in China as an example. The Enlightenment identification of Kantianism in China also contains the typical paradigm of the Chinese localization of Western philosophy, revealing the essence of cultural integration.

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Maulana, Abdullah Muslich Rizal, Muhammad Faqih Nidzom, Achmad Reza Hutama Al Faruqi, and Choirul Ahmad. "Reconsidering Manifestation and Significances of Islamic Philosophy." Aqlania 12, no. 1 (2021): 25. http://dx.doi.org/10.32678/aqlania.v12i1.3633.

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Islamic Philosophy should be observed as the worth treasure that manifested during the history of Islamic Intellectual Tradition. Quite different from the Philosophical traditions breed in Western Civilization, Islamic Philosophy affirmed its construction based on Revelation, Intuition, and demonstration. This paper will enquire several arguments reconsidering an influential position of Philosophy in Islamic Intellectual Tradition; ranged from an elaboration regarding the unity of Reason (Ratio-Intellectus), unity of existence, and the unity or relation between the Knower and the known object.

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Park, Myoung-Kyu. "Conceptual History in Korea." Contributions to the History of Concepts 7, no. 1 (2012): 36–50. http://dx.doi.org/10.3167/choc.2012.070103.

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This article explores the development of Korea's conceptual history from the perspective of sociology of knowledge by focusing on the intellectual environment since the early 1990s, pioneers and areas of conceptual research, the kinds of expectations that Korean scholars have of conceptual research, data archiving and methodology, works and tasks of conceptual history in Korea. The article finds that the conceptual research on Korea's modernization is a good approach to construct a reflexive history beyond the false dichotomy of Western influence and nationalistic response.

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Bara, Péter. "What Factors Are Conducive to Coherence? Translation Activity in Late Medieval Western Europe: A Sketch of a Research Program." Hungarian Historical Review 14, no. 2 (2025): 158–85. https://doi.org/10.38145/2025.2.158.

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Why is the history of intellectual change in the Middle Ages a history of selectively studied influences about which so few historians have dared venture generalizations? Why is it so rich with contradictions? And why do we have so little comprehensive knowledge about the translators behind these intellectual changes? To answer these questions, this article proposes a novel approach to the history of Greek-Latin translations between 1050 and 1350, which substantially reshaped the Medieval Latin intellectual landscape and the cultural history of Europe. After reviewing the conclusions in the mo

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GÄNGER, STEFANIE, and SU LIN LEWIS. "FORUM: A WORLD OF IDEAS: NEW PATHWAYS IN GLOBAL INTELLECTUAL HISTORY,C.1880–1930." Modern Intellectual History 10, no. 2 (2013): 347–51. http://dx.doi.org/10.1017/s1479244313000048.

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This forum explores new directions in global intellectual history, engaging with the methodologies of global and transnational history to move beyond conventional territorial boundaries and master narratives. The papers focus on the period between the last decades of the nineteenth century and the first decades of the twentieth, an era in which the growth of cities, burgeoning print cultures and new transport and communications technology enabled the accelerated circulation and exchange of ideas throughout the globe. The proliferation of conferences, world fairs, and international congresses,

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Elman, Benjamin A. "The Power of Position: Beijing University, Intellectuals and Chinese Political Culture 1898–1929. By Timothy B. Weston. [Berkeley, Los Angeles, London: University of California Press, 2004. xiv+325 pp. $60.00; £39.95. ISBN 0-520-23767-6.]." China Quarterly 179 (September 2004): 841–43. http://dx.doi.org/10.1017/s0305741004390600.

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Timothy Weston's study of Beijing University (hereafter, “Beida”) spotlights how modern Chinese intellectuals positioned themselves politically and socially in the early 20th century. Weston relies on the Beida archives, dailies, journals, and many other sources, to make four contributions. First, Beida's early history shows how literati humanists repositioned themselves during a period of great uncertainty. New style intellectuals had influence because they mastered Western and classical learning. Secondly, Beida's complex history did not break sharply with the past. Earlier accounts of the M

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Vrhovski, Jan. "Shadowlands of Objectivism and Comprehensiveness." Asian Studies 9, no. 1 (2021): 227–62. http://dx.doi.org/10.4312/as.2021.9.1.227-262.

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The article aims at presenting an overview of the main concepts in the philosophical thought of Zhang Shenfu, one of the leading intellectuals from Republican China (1912–1949). The study sets out from a brief summary of Zhang’s intellectual achievements, and proceeds by offering a more concise picture of the main influences, developmental stages and finally also central ideas of Zhang’s thought. By offering a general view on the concrete confluences and dissonances between the keystones of Zhang’s philosophy on one side, and its alleged sources in Western and Chinese philosophy on the other,

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Vrhovski, Jan. "Shadowlands of Objectivism and Comprehensiveness." Asian Studies 9, no. 1 (2021): 227–62. http://dx.doi.org/10.4312/as.2021.9.1.227-262.

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The article aims at presenting an overview of the main concepts in the philosophical thought of Zhang Shenfu, one of the leading intellectuals from Republican China (1912–1949). The study sets out from a brief summary of Zhang’s intellectual achievements, and proceeds by offering a more concise picture of the main influences, developmental stages and finally also central ideas of Zhang’s thought. By offering a general view on the concrete confluences and dissonances between the keystones of Zhang’s philosophy on one side, and its alleged sources in Western and Chinese philosophy on the other,

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Pyne, Stephen J. "Fire in the mind: changing understandings of fire in Western civilization." Philosophical Transactions of the Royal Society B: Biological Sciences 371, no. 1696 (2016): 20150166. http://dx.doi.org/10.1098/rstb.2015.0166.

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For most of human history, fire has been a pervasive presence in human life, and so also in human thought. This essay examines the ways in which fire has functioned intellectually in Western civilization as mythology, as religion, as natural philosophy and as modern science. The great phase change occurred with the development of industrial combustion; fire faded from quotidian life, which also removed it from the world of informing ideas. Beginning with the discovery of oxygen, fire as an organizing concept fragmented into various subdisciplines of natural science and forestry. The Anthropoce

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MOUAS, Nora. "SAINT AUGUSTINE: HIS LIFE AND INTELLECTUAL SOURCES." RIMAK International Journal of Humanities and Social Sciences 03, no. 08 (2021): 251–58. http://dx.doi.org/10.47832/2717-8293.8-3.19.

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In this article, we aim to introduce the most prominent thinkers who emerged from the medieval period - the Christian fathers - and he is St. Augustine (354-430 AD), the most important philosophers and thinkers representing moral thought and one of the most prominent who occupied the moral problem. St. Augustine is a central figure in Christianity and the history of thought. Western alike, his name has dominated Western thought, and has not lost its luster to this day. St. Augustine immortalized his name in world history thanks to his political, religious and intellectual ideas. He is a religi

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Shen, Yuting, and Rui Yang. "Bridging Intellectual Traditions Through a Bi/Multi-Cultural Intellectual Mind." Education Sciences 15, no. 2 (2025): 175. https://doi.org/10.3390/educsci15020175.

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This article examines why and how scholars could bridge intellectual traditions in research by developing the notion of “a bi/multi-cultural intellectual mind”. It begins with outlining the historical emergence of Western-centric dominance in global academia and its consequential unequal worldwide knowledge flows. Drawing on elements from the model of bicultural competence, including attitudes, knowledge, skills, and behaviors, this study suggests research directions for examining individual scholars to bridge intellectual traditions. It emphasizes that individual efforts can bridge intellectu

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Nasyrov, I. R. "On Preconditions for Ibn Khaldun’s Philosophy of History." Islam in the modern world 17, no. 2 (2021): 51–76. http://dx.doi.org/10.22311/2074-1529-2021-17-2-51-76.

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This article is devoted to the study of the preconditions for Ibn Khaldun’s philosophy of history. It is argued that his theory of history was both a result of his own intellectual development and previous theories. The author states that Ibn Khaldun was inﬂuenced by ancient thought, political culture of Western Asia and Islamic intellectual tradition. The ﬁrst was Ancient Greek philosophy and medicine that he inherited from the great physicians and philosophers like Aristotle, Hippocrates and Galen. The second was cultural and political legacy of Sassanid Persia. The third prerequisite for fo

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Ehtasi, Narges, and Masomeh Gharadaghi. "Nationalism and Iranshahri Thought in the Transition of Monarchy from Qajar to Pahlavi." Journal of Social-Political Studies of Iran's Culture and History 3, no. 5 (2024): 315–33. https://doi.org/10.61838/kman.jspsich.3.5.18.

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Nationalism, established as one of the principal and essential ideologies of the modernization movement with the success of the Constitutional Revolution, assumed a central role in the intellectual transformations of the Reza Shah era. Iranshahri thought is among those intellectual currents that can be regarded as a revivalist return to Iran’s ancient cultural heritage. This discourse was primarily shaped by Western-educated intellectuals and the political elites of Iranian society in opposition to Qajar despotism and in pursuit of creating a modern state. The reign of Reza Shah (1925–1941) is

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Ostrowski, Donald. "Methodological Traps, Pitfalls, and Fallacies in the Study of Intellectual Silence." Russian History 46, no. 2-3 (2019): 225–37. http://dx.doi.org/10.1163/18763316-04602005.

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This article is a response to four responses to my book Europe, Byzantium, and the “Intellectual Silence” of Rus’. That book in turn responded to the question posed by Francis Thompson, “Where was the Russian Peter Abelard?” It began with two premises − that theology was “the crown jewel of disciplined thought” in both the Eastern and Western Churches during the medieval period and that medieval Christian theology represented an amalgamation of prior Christian thought with Neoplatonism. The literature of early Rus’ was little more than what would have been contained in a large Byzantine monast

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Shepard, Jon M., Jon Shepard, James C. Wimbush, and Carroll U. Stephens. "The Place of Ethics in Business: Shifting Paradigms?" Business Ethics Quarterly 5, no. 3 (1995): 577–601. http://dx.doi.org/10.2307/3857400.

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Abstract:This article uses concepts from sociology, history, and philosophy to explore the shifting relationship between moral values and business in the Western world. We examine the historical roots and intellectual underpinnings of two major business-society paradigms in ideal-type terms. In pre-industrial Western society, we argue that business activity was linked to society’s values of morality (the moral unity paradigm)—for good or for ill. With the rise of industrialism, we contend that business was freed from moral constraints by the alleged “invisible hand” of efficient markets (the a

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Subeeh, Ass Prof Dr Kazem Duwaikh. "Western indicators in the thought of Dr. Ali Shariati." Thi Qar Arts Journal 3, no. 45 (2024): 264. http://dx.doi.org/10.32792/tqartj.v3i45.569.

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Dr. Ali Shariati is rightfully considered one of the most prominent pioneers of the Islamic movement and its thinkers. His tremendous efforts had a significant impact on various social groups of the Iranian people, including the youth. His intellectual and political mobilization paved the way for the Islamic Revolution in 1979, earning him the title “Teacher of the Revolution” among the Iranian popular circles of that time. Shariati focused his efforts on awakening consciousness and returning to the self, opposing forms of alienation, imitation, and submission to foreign domination. He fought

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Smith, Daniel Scott. "The Curious History of Theorizing about the History of the Western Nuclear Family." Social Science History 17, no. 3 (1993): 325–53. http://dx.doi.org/10.1017/s0145553200018629.

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The history of the family lacks a history. Sociologists and historians rarely cite interpretative literature written before the last third of the twentieth century. Curiously, at least for the discipline of history, recent scholars have seemingly regarded older perceptions as relics of a prescientific past.This foray into intellectual history will demonstrate that ignoring the history of this field also distorts it. My case study considers what is widely regarded as the largest revision in thinking about the history of the family—the complete overthrow of what William J. Goode, the sociologist

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Sinelnikova, Galina A. "“We must be People who Have History”: American Women’s History through the Eyes of Lecturers Haskins Lectures." Общество: философия, история, культура, no. 1 (January 24, 2024): 91–97. http://dx.doi.org/10.24158/fik.2024.1.14.

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The article determines that the institution of personalized honorary lectures, which is one of the established forms of organizing the scientific and professional activities of Western historical science, can be considered as a historiographical fact and a subject of study for a historian of historical science. It is found that the texts of the lectures of the Haskins Lecture, established in 1983 by the American Council of Scientific Societies, are ego-histories and can be considered as historiographical facts and as ego-documents on intellectual history and American women’s history. Based on

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Altman, Michael J. "“Religion, Religions, Religious” in America: Toward a Smithian Account of “Evangelicalism”." Method & Theory in the Study of Religion 31, no. 1 (2019): 71–82. http://dx.doi.org/10.1163/15700682-12341454.

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Abstract Jonathan Z. Smith’s essay “Religion, Religions, Religious” is a foundational essay in the study of “religion” as a taxonomic category. The essay itself makes three interrelated arguments that situate religion in Western intellectual history and argue that “religion” is a term scholars define to suit their own intellectual purposes. Though the essay, and Smith’s work overall, have had a major influence in religious studies, that influence has not reached deeply into the study of American religious history. Using Smith’s essay as a guide, this essay offers a brief application of his arg

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