In Intellectual Life in the Ḥijāz before Wahhabism, Naser Dumairieh argues that, as a result of changing global conditions facilitating the movement of scholars and texts, the seventeenth-century Ḥijāz was one of the most important intellectual centers of the Islamic world, acting as a hub between its different parts. Positioning Ibrāhīm al-Kūrānī (d. 1101/1690) as representative of the intellectual activities of the pre-Wahhabism Ḥijāz, Dumairieh argues that his coherent philosophical system represents a synthesis of several major (...) post-classical traditions of Islamic thought, namely kalām and Akbarian appropriations of Avicennian metaphysics. Al-Kūrānī's work is the culmination of the philosophized Akbarian tradition; with his reconciliation of Ibn ʻArabī's ideas with Ashʻarī theology, Ibn ʻArabī's ideas became Islamic theology. (shrink)

The Metaphysical Society was founded in 1869 at the instigation of James Knowles (editor of the Contemporary Review and then of the Nineteenth Century) with a view to 'collect, arrange, and diffuse Knowledge (whether objective or subjective) of mental and moral phenomena' (first resolution of the society in April 1869). The Society was a private dining and debate club that gathered together a latter-day clerisy. Building on the tradition of the Cambridge Apostles, they elected talented members from across the Victorian (...) intellectual spectrum: Bishops, one Cardinal, philosophers, men of science, literary figures, and politicians. The Society included in its 62 members prominent figures such as T. H. Huxley, William Gladstone, Walter Bagehot, Henry Edward Manning, John Ruskin, and Alfred Lord Tennyson. (shrink)

Research into the sociology of intellectual life reveals numerous appeals to the public conscience of intellectuals. The way in which concepts such as ‘the public intellectual’ or ‘intellectual life’ are discussed, however, conceals a long history of biased thinking about thinking as an elite endeavour with prohibitive requirements for entry. This article argues that this tendency prioritizes the intellectual realm over the public sphere, and betrays any claims to public relevance unless a broader (...) definition of what counts as intellectual life is introduced. By calling for a shift from the notion of public intellectuals to Jane Jacobs’ (1961) idea of the ‘public character’, a publicly situated and affect-laden conception of intellectual life is articulated with the aim of redefining intellectual life as an ordinary, collective pursuit, rather than the prerogative of a few extraordinary individuals, as well as restoring the role of the senses in theoretical discussions on the life of the mind. The theoretical scope of this article therefore is to cast the net wider in the search for meanings of what public intellectual life is, can or may be in a larger context than ‘intellectualist’ discussions currently allow. (shrink)

Force Fields collects the recent essays of Martin Jay, an intellectual historian and cultural critic internationally known for his extensive work on the history of Western Marxism and the intellectual migration from Germany to America.

The Russian philosopher and cultural theorist Mikhail Bakhtin has traditionally been seen as the leading figure in the group of intellectuals known as the Bakhtin Circle. The writings of other members of the Circle are considered much less important than his work, while Bakhtin's achievement has been exaggerated in proportion to the downgrading of the thinkers with whom he associated in the 1920s. This volume, which includes new translations and studies of the work of the most important members of the (...) Circle, sets out to correct the distortions in the established representations of its activity. The original contributions to literary and linguistic theory made by Valentin Voloshinov and Pavel Medvedev (but frequently credited to Bakhtin) are assessed, and the distinctiveness of their approaches is highlighted. (shrink)

In Maurice Blondel’s work, the problem of immortality is dealt with in terms of one’s resolution of the problem of human destiny articulated in the form of a self-determinative option. Although this option can take many determinate forms, it is ultimately one between egoism and selfishness or mortification and charity. In the course of this paper, I outline this opposition and indicate in particular how it bears on intellectual life and culture. For Blondel, the theoretical and the practical (...) could not be neatly separated; thinking and expression are forms of action, and action requires structuring for its intelligibility and fruition. One commits oneself and forms the elements of one’s ultimate judgment, not only by what one does, but also by what one says or thinks, what doctrines and institutions one commits oneself to. (shrink)

“A great story, full of twists and turns.... Careers made and ruined, departments torn apart, writing programs turned into sensitivity seminars, political witch hunts, public opprobrium, ignorant media attacks, the whole ball of wax. Read it and laugh or read it and weep. I can hardly wait for the movie.” —Stanley Fish, _Think Again, New York Times_ “In such a difficult genre, full of traps and obstacles, French Theory is a success and a remarkable book in every respect: it is (...) fair, balanced, and informed. I am sure this book will become the reference on both sides of the Atlantic.” —Jacques Derrida “The Atlantic Ocean has two sides, and so does French Theory. Reinvented in America and betrayed in its own country, it has become the most radical intellectual movement in the West with global reach, rewriting Marx in light of late capitalism. Breathtakingly moving back and forth between the two cultures, Francois Cusset takes us through a dazzling intellectual adventure that illuminates the past thirty years, and many more decades to come.” —Sylvere Lotringer During the last three decades of the twentieth century, a disparate group of radical French thinkers achieved an improbable level of influence and fame in the United States. Compared by at least one journalist to the British rock ‘n’ roll invasion, the arrival of works by Michel Foucault, Jacques Derrida, Jean-François Lyotard, Jean Baudrillard, Gilles Deleuze, and Félix Guattari on American shores in the late 1970s and 1980s caused a sensation. Outside the academy, “French theory” had a profound impact on the era’s emerging identity politics while also becoming, in the 1980s, the target of right-wing propagandists. At the same time in academic departments across the country, their poststructuralist form of radical suspicion transformed disciplines from literature to anthropology to architecture. By the 1990s, French theory was woven deeply into America’s cultural and intellectual fabric. French Theory is the first comprehensive account of the American fortunes of these unlikely philosophical celebrities. François Cusset looks at why America proved to be such fertile ground for French theory, how such demanding writings could become so widely influential, and the peculiarly American readings of these works. Reveling in the gossipy history, Cusset also provides a lively exploration of the many provocative critical practices inspired by French theory. Ultimately, he dares to shine a bright light on the exultation of these thinkers to assess the relevance of critical theory to social and political activism today-showing, finally, how French theory has become inextricably bound with American life. François Cusset, a writer and intellectual historian, teaches contemporary French thought in Paris at the Institut d’Etudes Politiques and at Columbia University’s Reid Hall. His books include Queer Critics and La Décennie. Jeff Fort is assistant professor of French at the University of California, Davis. He has translated works by Maurice Blanchot, Jean Genet, and Jean-Luc Nancy. (shrink)

This book is a study of overlooked themes in Iran's contemporary political and intellectual history. It investigates the way Iranian Muslim intellectuals have discussed politics and democracy. As a history of Iranian Islamism and its transformation to post-Islamism, this work demonstrates that Muslim intellectuals have enriched the Iranian society epistemologically, aesthetically, ethically, and politically. This book examines the internal conflicts of the Islamist ideology as the intellectual underpinnings of the 1979 Revolution, its contribution to the formation (...) of the post-revolutionary state, and the post-Islamist response to the democratic deficits of the post-revolutionary state. Seeking to overcome the shortcomings of historiographical approaches, this book demonstrates the intellectual and political agency of Muslim intellectuals from the 1960s to the present. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Time of Novelty: Logic, Emotion, and Intellectual Life in Early Modern India, 1500-1700 C.E. by Samuel WrightAnusha Rao (bio)A Time of Novelty: Logic, Emotion, and Intellectual Life in Early Modern India, 1500-1700 C.E. By Samuel Wright. Oxford: Oxford University Press, 2021. Pp. xxi + 278. Paper $99.00, isbn 978-0-197568-16-3Samuel Wright's A Time of Novelty examines the discipline of Nyāya, or Sanskrit logic, between (...) 1500 and 1700 CE and argues that novelty, both as an intellectual and affective category, was the structuring principle through which Nyāya intellectuals built a philosophical community in early modernity. Wright uses a set of essays and commentaries by Nyāya philosophers on a range of topics to reflect on how intellectual life in this period was shaped by critical inquiry, emotion, and manuscript culture.The book studies a very fruitful, if contentious, period within the history of Sanskrit intellectual disciplines. Sheldon Pollock's "Sanskrit Knowledge Systems on the Eve of Colonialism" (SKSEC project) was the first to draw attention to this period as early modernity in India. Pollock has pointed to both parallels with and differences from modernity in Europe. Since then, scholarly attention has been directed to how periodizing techniques were used by Nyāya intellectuals, and to the relationship that these "new" Nyāya intellectuals had with the tradition. While Wright is in general agreement with the aims of the SKSEC project, he argues against focusing exclusively on intellectual historical change without understanding the values and sentiments that underwrite intellection. For this reason, the book undertakes the challenging task of linking a set of understudied Nyāya arguments with philosophy of emotions to understand affective novelty. This offers interesting insights into the emotional concerns behind Nyāya intellection in a way that earlier scholarship has been unable to, but it has the disadvantage of imposing frameworks alien to Nyāya philosophers onto their arguments--such as Wright's arguments about how space is produced in chapter 3.The book is organized into six chapters, each of which deals with an important topic within Nyāya arguments in early modern India. While the first four chapters, titled "Doubt," "Objectivity," "Happiness," and "Dying," directly deal with these contentious issues and debates around them by Nyāya thinkers, in the last two chapters, "Space" and "Time," Wright does not take up specific arguments from primary texts, but focuses on how we can best understand the space that Nyāya intellectuals inhabited and how novelty can be conceptualised in time. [End Page 1]In the first chapter on doubt, Wright zooms in on arguments about how doubting cognitions emerge, focusing particularly on Raghunātha Śiromaṇi and how commentators present his novel position on the issue. Earlier Nyāya intellectuals argued that speech and other indirect forms of perception could not generate doubting cognitions. Instead, they advanced a theory of apperceptive doubt, where doubt arises in a subsequent, remembering cognition. Raghunātha, on the other hand, argues that doubting cognitions can arise directly from speech, and he substantially changes the definition of doubt, a change which is noted and carefully explained by his commentators. Beginning with the theory of doubt allows Wright to then examine how the new definition of doubt leads to structural changes in the crafting of Nyāya debates, particularly in genres such as the short essay (vāda), where the topic of contention is stated in the newly developed format. Wright also links this debate with the notion of trust. Careful attention to how the debate is framed by commentators also underscores the emotional underpinnings of the argument--the "old" view is not to be trusted, since it does not stand up to reasoning (p. 60). Doubting cognitions are not ignored in Nyāya, but become the beginning point of debates and discussions, demonstrating that Nyāya philosophers in early modern India were fashioning a community that engaged peers through new ways of understanding and caring about critical inquiry.The second chapter focuses on arguments around objectivity and deals at greater length with the periodizing techniques used by Nyāya thinkers in the early modern period. This... (shrink)

Donald Winch completes the intellectual history of political economy begun in Riches and Poverty. A major theme addressed in both volumes is the 'bitter argument between economists and human beings' provoked by Britain's industrial revolution. Winch takes the argument from Mill's contributions to the 'condition-of-England' debate in 1848 through to the work on economic wellbeing of Alfred Marshall. The writings of major figures of the period are examined in a sequence of interlinked essays that ends with consideration of (...) the twentieth-century fate of the debate between utilitarians and romantics in the hands of Leavis, Williams and Thompson. Donald Winch is one of Britain's most distinguished historians of ideas, and Wealth and Life brings to fruition a long-standing interest in the history of those intellectual pursuits that have shaped the understanding of Britain as an industrial society, and continue to influence cultural responses to the moral questions posed by economic life. (shrink)

America’s Philosopher tells the story of English writer John Locke’s (1632–1704) American reception, from his time till ours. The ‘intellectual life’ of the volume’s sub-title is understood broadly...

Although the idea of intellectual property (IP) rights—proprietary rights to what one invents, writes, paints, composes or creates—is firmlyembedded in Western thinking, these rights are now being challenged across the globe in a number of areas. This paper will focus on one of these challenges: government-sanctioned copying of patented drugs without permission or license of the patent owner in the name of national security, in health emergencies, or life-threatening epidemics. After discussing standard rights-based and utilitarian arguments defending (...) class='Hi'>intellectual property we will present another model. IP is almost always a result of a long history of scientific or technological development and numbers of networks of creativity, not the act of a single person or a group of people at one moment in time. Thus thinking about and evaluating IP requires thinking about IP as shared rights. A network approach to IP challenges a traditional model of IP. It follows that the owner of those rights has some obligations to share that information or its outcomes. If that conclusion is applied to the distribution of antiretroviral drugs, what pharmaceutical companies are ethically required to do to increase access to these medicines in the developing world will have to be reanalyzed from a more systemic perspective. (shrink)

There is no more contentious and perennial issue in the history of modern Western thought than the vexed relationship between the genesis of an idea and its claim to validity beyond it. Can ideas or values transcend their temporal origins and overcome the sin of their original context, and in so doing earn abiding respect for their intrinsic merit? Or do they inevitably reflect them in ways that undermine their universal aspirations? Are discrete contexts so incommensurable and unique that (...) the smooth passage of ideas from one to the other is impossible? Are we always trapped by the limits of our own cultural standpoints and partial perspectives, or can we somehow escape their constraints and enter into a fruitful dialogue with others? These persistent questions are at the heart of the discipline known as intellectual history, which deals not only with ideas, but also with the men and women who generate, disseminate, and criticize them. The essays in this collection, by one of the most recognized figures in the field, address them through engagement with leading intellectual historians—Hans Blumenberg, Quentin Skinner, Hayden White, Isaiah Berlin, Frank Ankersmit—as well other giants of modern thought—Max Weber, Emile Durkheim, Georg Simmel, Walter Benjamin, Theodor Adorno, and Georg Lukács. They touch on a wide variety of related topics, ranging from the heroism of modern life to the ability of photographs to lie. In addition, they explore the fraught connections between philosophy and theory, the truth of history and the truthfulness of historians, and the weaponization of free speech for other purposes. (shrink)

A vital and timely reminder that modern life owes as much to outlandish thinking as to dominant ideologies What do the Nag Hammadi library, Dan Brown’s The Da Vinci Code, speculative feminist historiography, Marcus Garvey’s finances, and maps drawn by asylum patients have in common? Jonathan P. Eburne explores this question as never before in Outsider Theory, a timely book about outlandish ideas. Eburne brings readers on an adventure in intellectual history that stresses the urgency of taking (...) seriously—especially in an era of fake news—ideas that might otherwise be discarded or regarded as errant, unfashionable, or even unreasonable. Examining the role of such thinking in contemporary intellectual history, Eburne challenges the categorical demarcation of good ideas from flawed, wild, or bad ones, addressing the surprising extent to which speculative inquiry extends beyond the work of professional intellectuals to include that of nonprofessionals as well, whether amateurs, unfashionable observers, or the clinically insane. Considering the work of a variety of such figures—from popular occult writers and gnostics to so-called outsider artists and pseudoscientists—Eburne argues that an understanding of its circulation and recirculation is indispensable to the history of ideas. He devotes close attention to ideas and texts usually omitted from or marginalized within orthodox histories of literary modernism, critical theory, and continental philosophy, yet which have long garnered the critical attention of specialists in religion, science studies, critical race theory, and the history of the occult. In doing so he not only sheds new light on a fascinating body of creative thought but also proposes new approaches for situating contemporary humanities scholarship within the history of ideas. However important it might be to protect ourselves from “bad” ideas, Outsider Theory shows how crucial it is for us to know how and why such ideas have left their impression on modern-day thinking and continue to shape its evolution. (shrink)

A vital and timely reminder that modern life owes as much to outlandish thinking as to dominant ideologies What do the Nag Hammadi library, Dan Brown's The Da Vinci Code, speculative feminist historiography, Marcus Garvey's finances, and maps drawn by asylum patients have in common? Jonathan P. Eburne explores this question as never before in Outsider Theory, a timely book about outlandish ideas. Eburne brings readers on an adventure in intellectual history that stresses the urgency of taking (...) seriously--especially in an era of fake news--ideas that might otherwise be discarded or regarded as errant, unfashionable, or even unreasonable. Examining the role of such thinking in contemporary intellectual history, Eburne challenges the categorical demarcation of good ideas from flawed, wild, or bad ones, addressing the surprising extent to which speculative inquiry extends beyond the work of professional intellectuals to include that of nonprofessionals as well, whether amateurs, unfashionable observers, or the clinically insane. Considering the work of a variety of such figures--from popular occult writers and gnostics to so-called outsider artists and pseudoscientists--Eburne argues that an understanding of its circulation and recirculation is indispensable to the history of ideas. He devotes close attention to ideas and texts usually omitted from or marginalized within orthodox histories of literary modernism, critical theory, and continental philosophy, yet which have long garnered the critical attention of specialists in religion, science studies, critical race theory, and the history of the occult. In doing so he not only sheds new light on a fascinating body of creative thought but also proposes new approaches for situating contemporary humanities scholarship within the history of ideas. However important it might be to protect ourselves from "bad" ideas, Outsider Theory shows how crucial it is for us to know how and why such ideas have left their impression on modern-day thinking and continue to shape its evolution. (shrink)

Highlighting the social tensions that confront the liberal tradition, Pierre Manent draws a portrait of what we, citizens of modern liberal democracies, have become. For Manent, a discussion of liberalism encompasses the foundations of modern society, its secularism, its individualism, and its conception of rights. The frequent incapacity of the morally neutral, democratic state to further social causes, he argues, derives from the liberal stance that political life does not serve a higher purpose. Through quick-moving, highly synthetic essays, he (...) explores the development of liberal thinking in terms of a single theme: the decline of theological politics. The author traces the liberal stance to Machiavelli, who, in seeking to divorce everyday life from the pervasive influence of the Catholic church, separated politics from all notions of a cosmological order. What followed, as Manent demonstrates in his analyses of Locke, Hobbes, Rousseau, Guizot, and Constant, was the evolving concept of an individual with no goals outside the confines of the self and a state with no purpose but to prevent individuals from dominating one another. Weighing both the positive and negative effects of such a political arrangement, Manent raises important questions about the fundamental political issues of the day, among them the possibility of individual rights being reconciled with the necessary demands of political organization, and the desirability of a government system neutral about religion but not about public morals. (shrink)

By focusing on the works and intellectual network of the Timurid historian Sharaf al Dīn ʻAlī Yazdī (d.1454), this book presents a holistic view of intellectual life in fifteenth century Iran. İlker Evrim Binbaş argues that the intellectuals in this period formed informal networks which transcended political and linguistic boundaries, and spanned an area from the western fringes of the Ottoman State to bustling late medieval metropolises such as Cairo, Shiraz, and Samarkand. The network included an Ottoman (...) revolutionary, a Mamluk prophet, and a Timurid occultist, as well as physicians, astronomers, devotees of the secret sciences, and those political figures who believed that the network was a force to be taken seriously. Also discussing the formation of an early modern Islamicate republic of letters, this book offers fresh insights on the study of intellectual history beyond the limitations imposed by nationalist methodologies, established genres, and recognized literary traditions. (shrink)

本书考察了中国近代思想中的“主义”“未来”“自我”、时间观等议题，触及近代中国心灵世界的革命与失落、启蒙与困扰，及其与现实政治和社会运动间千丝万缕的复杂联系。.

In this bold book, Samuel Wright traces a “new history for Sanskrit logic” via a deep and comprehensive study of almost 5,000 little-known Sanskrit manuscripts. His thesis is that the ear...

Using Shahzad Bashir’s open-access publication A New Vision for Islamic Pasts and Futures as a baseline, this symposium debates whether and how intellectual history can be done otherwise. Mohamed ‘Arafa follows Bashir’s invitation to explore the potential of open-ended historiographies when he thinks about the viability of a flexible method to interpret Sharī ʿ a. Nader El-Bizri interrogates whether the assemblage of personal experiential accounts offered by Bashir can be framed within the discourse of intellectual history (...) at all. Nauman Faizi reads Bashir’s approach as a radical attempt to open up hermeneutical possibilities. Lena Salaymeh suggests that modern aesthetics can contribute to neo-colonial distortions of the Islamic tradition, rather than offering alternatives to positivist historiography. Bashir proposes in his response that academics adopt generosity as an analytical gesture in their academic writing, a generosity that would enable different ways of being human in the world. (shrink)

Summary This article examines the life and thought of Thomas Balogh and Nicholas Kaldor, two Hungarian-born British economists, to suggest how the personal background and émigré status of these economists changed their view of the British economy and the economic policy recommendations they put forward as high-profile government advisers in the post-1945 period. This article combines research on inter-war intellectual migration and the history of British economics and economic policy making after the Second World War. It shows (...) how the large scale migration of Central European intellectuals to the English-speaking countries affected the academic, intellectual and cultural lives of the host countries; it also suggests how economics, a relatively young social science discipline, has been crucially enriched by the contributions of exiles from old Europe, and how the mainstream paradigm of modern economics, the so-called neoclassical synthesis, was the result of the cross-fertilisation of ideas facilitated by the physical movement of academics and thinkers. (shrink)

This book offers an unprecedented account of recent and future developments in the sociology of intellectuals. It presents a critical exchange between two leading contemporary social theorists, Patrick Baert and Simon Susen, advancing debates at the cutting edge of scholarship on the changing role of intellectuals in the increasingly interconnected societies of the twenty-first century. The discussion centres on Baert's most recent contribution to this field of inquiry, The Existentialist Moment: The Rise of Sartre as a Public Intellectual (2015), (...) demonstrating that it has opened up hitherto barely explored avenues for the sociological study of intellectuals. The authors also provide an overview of various alternative approaches that are available for understanding the sociology of intellectuals, such as those of Pierre Bourdieu, Randall Collins and Neil Gross. In doing so, they grapple with the question of the extent to which intellectuals can play a positive and empowering role in shaping the current and future development of society. This insightful book will appeal to students and scholars of the humanities and social sciences, particularly to those interested in social theory and the history of intellectual thought. (shrink)

This volumeincludes work from some of the most prominentcontemporary scholars in the humanities.

The essays in this book demonstrate the breadth and vitality of American intellectual history. Their core theme is the diversity of both American intellectual life and of the frameworks that we must use to make sense of that diversity. The Worlds of American Intellectual History has at its heart studies of American thinkers. Yet it follows these thinkers and their ideas as they have crossed national, institutional, and intellectual boundaries. The volume explores ways (...) in which American ideas have circulated in different cultures. It also examines the multiple sites--from social movements, museums, and courtrooms to popular and scholarly books and periodicals--in which people have articulated and deployed ideas within and beyond the borders of the United States. At these cultural frontiers, the authors demonstrate, multiple interactions have occurred - some friendly and mutually enriching, others laden with tension, misunderstandings, and conflict. The same holds for other kinds of borders, such as those within and between scholarly disciplines, or between American history and the histories of other cultures.The richness of contemporary American intellectual history springs from the variety of worlds with which it must engage. Intellectual historians have always relished being able to move back and forth between close readings of particular texts and efforts to make sense of broader cultural dispositions. That range is on display in this volume, which includes essays by scholars as fully at home in the disciplines of philosophy, literature, economics, sociology, political science, education, science, religion, and law as they are in history. It includes essays by prominent historians of European thought, attuned to the transatlantic conversations in which Europeans and Americans have been engaged since the seventeenth century, and American historians whose work has carried them not only to different regions in North America but across the North Atlantic to Europe, across the South Atlantic to Africa, and across the Pacific to South Asia. (shrink)