Anti-séparatisme et messianisme au Québec depuis 1960

1970 ◽  
Vol 3 (4) ◽  
pp. 559-578 ◽  
Author(s):  
Daniel Latouche
Keyword(s):  
Intellectual History ◽  
French Canadian ◽  
Political Debate ◽  
French Canadians ◽  
French Canada ◽  
Colonial Society ◽  
The World ◽  
History Of ◽  
Two Sides

Anti-separatism and messianism in Quebec since 1960Confronted by a political debate now omnipresent in Quebec society, observers have naturally focused their attention – academic or not – on the content and proponents of the “séparatiste” solution to the current Canadian dilemma. Our contention is that it takes two sides to have a debate and that some light could be thrown on the intellectual history of French Canada by reversing the perspective and focusing instead on those who oppose independence for Quebec: the anti-separatists.Although widely diversified as to the specifics of their opposition and as to their own solution to the problem, anti-separatists nevertheless share certain ideological traits in their portrait of the French-Canadian Homus and in the characteristics and roles which they assigned to the French-Canadian collectivity. Individually, French Canadians are judged to be weak, unstable, verbose, and un-democratic; as a collectivity they are perceived as fulfilling all the requirements of a “chosen” people whose mission it is to reconquer Canada through the strength of their intellect and to show the world an example of binational co-operation.This schizophrenic vision of French Canada is hypothesized to be a secularized version of the traditional nationalist vision first enunciated by Garneau and Parent and later developed by Groulx, Barbeau, and others. The persistence of this messianic orientation in the intellectual history of French Canada is tentatively explained through the contributions of the sociology of utopia (French Canada as an aborted utopia) and of the sociology of colonial development (French Canada as a colonial society).

scholarly journals Pierre Monbeig and the Formation of Geography in Brazil (1925-1957): Geohistory of Knowledge, Intellectual History and the Insertion of Brazilian Geography into the World-Science

2020 ◽  
Author(s):  
Larissa Alves de Lira
Keyword(s):  
Intellectual History ◽  
History Of Science ◽  
World Science ◽  
Empirical Results ◽  
The World ◽  
University Professor ◽  
History Of ◽  
Intellectual Context

This paper aims to present the exemplarity of an intellectual meeting between a French intellectual, trained in history and geography at the Sorbonne, France (before spending time in Spain during the beginning of his doctorate), and the “Brazilian terrain”. From his training to his work as a university professor in Brazil, what I want to characterize is a transnational intellectual context in the domain of the history of science, using geographical reasoning as a reference. However, before becoming aware of these intellectual processes, it should be said that at the base of this context lies the Brazilian space. This kind of reasoning as a proposed methodology is named here the geohistory of knowledge. In this paper, I seek to present this methodology and its theoretical and empirical results, focusing on how the construction of contextualization can be related to space.

scholarly journals The Paradoxical Use of the Term Sulh: An Analytical Study from Quranic Perspective

2020 ◽  
Vol 16 (1) ◽  
pp. 1-14
Author(s):  
Muhammad Rafiqul Hoque ◽  
Muhammad Mustaqim Mohd Zarif
Keyword(s):  
Qualitative Study ◽  
Dispute Resolution ◽  
Alternative Dispute Resolution ◽  
Analytical Study ◽  
Judicial System ◽  
The West ◽  
The World ◽  
History Of ◽  
Two Sides

Dispute resolution systems are broadly divided into two sides namely Judicial Dispute Resolution (JDRS) and Non-Judicial Dispute Resolution Systems (NJDRS). The first one is more formal, and the latter is informal which is known as Alternative Dispute Resolution (ADR) all over the world. Though ADR is claimed to be a great innovation of the West, it is found to be practiced in the Islamic Judicial System from its very inception. ADR was practiced throughout the history of Islamic Judiciary as sulh. However, the use of the word sulh in the meaning of ADR needs to be explained in the present judicial context. Scholars sometimes discussed sulh as a system parallel to ADR and sometimes as a process, which creates confusion in its multiuse. Hence, this study aims at eliminating this confusion on the paradoxical use of the term sulh as a system for dispute resolution as well as a process of that system. At present, hardly any study has precisely differentiated between them. Thus, this qualitative study focuses on discussing it primarily from the perspectives of the Quran, documented sources as well as interviews. The major finding of this study is that sulh, comparing with present day ADR, does not need to be used paradoxically. The main contribution of the study is to propose a clarification of sulh in the line of ADR fruitfully. The findings of this study are not only useful in clarifying the exact meanings of the term as used in different contexts but also applicable to solve problems faced by arbitrators involved in various indigenous traditional dispute resolution systems such as shalish in Bangladesh and elsewhere.

Introduction

2020 ◽  
pp. 1-30
Author(s):  
William Ghosh
Keyword(s):  
Twentieth Century ◽  
Intellectual History ◽  
Caribbean Region ◽  
The Political ◽  
The World ◽  
Colonial Experience ◽  
History Of ◽  
The Caribbean ◽  
Formed Part ◽  
Historical Past

V.S. Naipaul is one of the most internationally acclaimed twentieth-century writers from the Caribbean region. Yet it is usually assumed that he was neither much influenced by the Caribbean literary and intellectual tradition, nor very influential upon it. This chapter argues that these assumptions are wrong. It situates Naipaul’s life and work within the political, social, and intellectual history of the twentieth-century Caribbean. Naipaul’s work formed part of a larger historical debate about the sociology of slavery in the Caribbean, the specificity of Caribbean colonial experience, and the influence of that historical past on Caribbean life, culture, and politics after independence. The chapter closes with a reading of Naipaul’s late, retrospective book about Trinidad, A Way in the World.

Introduction: In Defence of Paraphrase

2020 ◽  
pp. 1-38
Author(s):  
Patrick Fessenbecker
Keyword(s):  
Twentieth Century ◽  
Literary Criticism ◽  
Intellectual History ◽  
Literary Studies ◽  
Reading Practice ◽  
The World ◽  
History Of ◽  
Art For Art's Sake ◽  
Aesthetic Structure

How did “reading for the message,” a mark of shame among literary critics, yet in many ways an ordinary reading practice, become so marginalized? The origins of this methodological commitment ultimately are intertwined with the birth of literary studies itself . The influential aestheticist notion of “art for art’s sake” has several implications crucial for understanding the intellectual history of literary criticism in the twentieth century: most important was the belief that to “extract” an idea from a text was to dismiss its aesthetic structure. This impulse culminated in the New Critical contention that to paraphrase a text was a “heresy.” Yet this dominant tradition has always co-existed with practical interpretation that was much less formalist in emphasis. A return to the world of American literary criticism in 1947, when Cleanth Brooks’s The Well-Wrought Urn was published, shows this clearly: many now-forgotten critics were already practicing a form of criticism that emphasized literary content, and often overly rejecting Brooks’s insistence that reading for the content or meaning of a poem betrayed its aesthetic nature.

American Foreign Policy

2017 ◽  
Keyword(s):  
Foreign Policy ◽  
International Relations ◽  
Intellectual History ◽  
American Foreign Policy ◽  
Late Nineteenth Century ◽  
Wide Range ◽  
The World ◽  
History Of ◽  
Late Nineteenth ◽  
Clash Of Civilisations

This book brings together international relations scholars, political theorists, and historians to reflect on the intellectual history of American foreign policy since the late nineteenth century. It offers a nuanced and multifaceted collection of essays covering a wide range of concerns, concepts, presidential doctrines, and rationalities of government thought to have marked America’s engagement with the world during this period: nation-building, exceptionalism, isolationism, modernisation, race, utopia, technology, war, values, the ‘clash of civilisations’ and many more.

Revising the History of Machiavellism: English Machiavellism and the Doctrine of Things Indifferent

1993 ◽  
Vol 46 (3) ◽  
pp. 526-561 ◽  
Author(s):  
Victoria Kahn
Keyword(s):  
Seventeenth Century ◽  
English Renaissance ◽  
Political Debate ◽  
Renaissance England ◽  
The World ◽  
History Of ◽  
The Common

We should be careful since not all indifferent things which appear indifferent are. Florentines can disguise and color any thing; and it is now adays the common exercise of the greatest wits of the world to transform good into evil, evil into good, and both into indifferent; so that in these days scant any thing is as it appears, or appears as it is.In linking the rhetorical machinations of the “Florentine” or stereotypical Machiavel with sixteenth- and seventeenth-century theological and political debate concerning the doctrine of “things indifferent,” this quotation from William Bradshaw invites us to reconsider the usual histories of Machiavellism in Renaissance England. In particular, it suggests that the association of Machiavelli with rhetoric in the English Renaissance is more complicated than it might first appear.

The Scottish Catholic Enlightenment

1991 ◽  
Vol 30 (1) ◽  
pp. 20-62 ◽  
Author(s):  
Mark Goldie
Keyword(s):  
Intellectual History ◽  
Social Theory ◽  
Alternative View ◽  
Scottish Enlightenment ◽  
Roman Catholicism ◽  
The Enlightenment ◽  
The World ◽  
Catholic Enlightenment ◽  
Royal Road ◽  
History Of

In the eighteenth century, most Scottish Protestants took it for granted that Roman Catholicism was antithetical to the spirit of “this enlightened age.” Amid the several polarities that framed their social theory—barbarism and politeness, superstition and rational enquiry, feudal and commercial, Highland and Lowland—popery in every case stood with the first term and Protestantism with the second. Sir Walter Scott's Redgauntlet, set in the 1760s, is redolent of these contrarieties. He draws a stark contrast between the world of Darsie Latimer, the cosmopolitan, bourgeois, and Presbyterian world of an Edinburgh attorney, and the world of Hugh Redgauntlet, rugged and rude, clannish and popish. When the Stuart Pretender appears on the scene he is disguised as a prelate, his odor more of sinister hegemony than of pious sanctimony. Scott's tableau captured the Enlightenment commonplace that the purblind faith of popery was a spiritual halter by which the credulous were led into political despotism. Catholicism, by its treasonable Jacobitism and its mendacious superstition, seemed self-exiled from the royal road of Scottish civil and intellectual improvement.It is not too harsh to suggest that modern scholarship on the Scottish Enlightenment has implicitly endorsed this view, for next to nothing has been written about the intellectual history of Scottish Catholicism, let alone anything comparable with the two full-scale studies now available on the English Catholic Enlightenment. One historian has suggested an alternative view, by suggesting that, in the emergence of the Scottish Enlightenment, it was Catholics and Episcopalians who, as alienated outsiders, helped loosen the straitjacket of Calvinist orthodoxy.

scholarly journals Against the Modern World

2005 ◽  
Vol 22 (2) ◽  
pp. 108-110
Author(s):  
Ali Hassan Zaidi
Keyword(s):  
Social Justice ◽  
North America ◽  
Intellectual History ◽  
Modern World ◽  
World Religions ◽  
Perennial Philosophy ◽  
The World ◽  
History Of ◽  
Muslims In Europe ◽  
Muslim Scholars

One effect of 9/11 has been that Muslim voices, which until then had beenmostly ignored, are increasingly reaching a wider audience of other Muslimsand non-Muslims. In Europe and North America, this has meant that selfidentified“progressive” Muslim scholars who emphasize social justice, aswell as “traditional” Muslims who emphasize Islam’s spiritual or esotericdimension, have been contributing in a much more vocal manner to the contemporaryinterpretation of what it means to be Muslim. Since most of theleading figures presented herein are Sufi Muslims of a particular strand ofesoteric Islam, this book helps fill an important lacuna concerning the developmentof the traditionalist position – a position that has been voiced bysuch Muslim scholars as Seyyed Hossein Nasr and Martin Lings.Sedgwick promotes the book as a biography of René Guénon (1886-1951) and an intellectual history of the traditionalist movement that heinaugurated in the early twentieth century. Guénon’s movement combineselements of perennial philosophy, which holds that certain perennial problemsrecur in humanity’s philosophical concerns, and that this perennialwisdom is now only found in the traditional forms of the world religions ...

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