Secularism, Islam and public intellectuals in contemporary France

Author(s):  
Dimitri Almeida
Keyword(s):  
Author(s):  
Alexander Chow

Chapter 5 looks at how these Christian public theologians compare with other public intellectuals of this period. Because of its significance for our period, the chapter also tries to tease out some of the details of the different intellectual factions that have formed since the late 1990s, paying particular attention to the two major political groupings of ‘new left’ (xin zuo pai) and ‘liberalism’ (ziyou zhuyi). Whilst the revived interests in Confucianism and Christianity are sometimes considered two other factions during this time, the chapter shows how the four schools have much more porous boundaries than is often recognized. The chapter further argues how a ‘Confucian imagination’ shapes various developments in contemporary China, whether this be public intellectualism, generally, or Chinese Christianity, specifically.


2013 ◽  
Vol 10 (2) ◽  
pp. 415-436 ◽  
Author(s):  
ARIA LASKIN

In the age of decolonization, Indian psychology engaged with and nationalized itself within global networks of ideas. While psychology was eventually applied by public intellectuals in explicitly political arenas, this essay focuses on the initial mobilization of the discipline's early Indian experts, led by the founder of the Indian Psychological Association, Narendranath Sengupta. Although modern critics have harshly judged early Indian psychologists for blind appropriation of European concepts, an analysis of the networks through which the science of psychology was developed challenges this oversimplification. Early Indian psychologists developed their discipline within a simultaneously transnational and nationalistic context, in which European ideas overlapped with ancient texts, creating a deliberately “Indian” brand of psychology. As the discipline of psychology exploded across the world, Indian psychologists developed a science ofswaraj, enabling synergies between modern psychological doctrine, philosophy and ancient texts. This paper explores the networks of ideas within which modern Indian psychology was developed, the institutional and civil environment in which it matured, and the framework through which it engaged with and attempted to claim credence within transnational scientific networks.


2021 ◽  
Vol 10 (2) ◽  
pp. 145-152 ◽  
Author(s):  
Sabrina Moro ◽  
Samita Nandy ◽  
Kiera Obbard ◽  
Andrew Zolides

Using celebrity narratives as a starting point, this Special Issue explores the social significance of storytelling for social change. It builds on the 8th Centre for Media and Celebrity Studies conference, which brought together scholars and media practitioners to explore how narratives inspired by the lives of celebrities, public intellectuals, critics and activists offer useful rhetorical tools to better understand dominant ideologies. This editorial further problematizes what it means to be a popular ‘storyteller’ using the critical lens of celebrity activism and life-writing. Throughout the issue, contributors analyse the politics of representation at play within a wide range of glamourous narratives, including documentaries, memoirs, TED talks, stand-up performances and award acceptance speeches in Hollywood and beyond. The studies show how we can strategically use aesthetic communication to shape identity politics in public personas and bring urgent social change in an image-driven celebrity culture.


2018 ◽  
Vol 27 (1) ◽  
pp. 143-157
Author(s):  
Dmitry Shlapentokh

Alexander Dugin (b. 1962) is one of the best-known philosophers and public intellectuals of post-Soviet Russia. While his geopolitical views are well-researched, his views on Russian history are less so. Still, they are important to understand his Weltanschauung and that of like-minded Russian intellectuals. For Dugin, the ‘Time of Troubles’ – the period of Russian history at the beginning of the seventeenth century marked by dynastic crisis and general chaos – constitutes an explanatory framework for the present. Dugin implicitly regarded the ‘Time of Troubles’ in broader philosophical terms. For him, the ‘Time of Troubles’ meant not purely political and social upheaval/dislocation, but a deep spiritual crisis that endangered the very existence of the Russian people. Russia, in his view, has undergone several crises during its long history. Each time, however, Russia has risen again and achieved even greater levels of spiritual wholeness. Dugin believed that Russia was going through a new ‘Time of Troubles’. In the early days of the post-Soviet era, he believed that it was the collapse of the USSR that had led to a new ‘Time of Troubles’. Later, he changed his mind and proclaimed that the Soviet regime was not legitimate at all and, consequently, that the ‘Time of Troubles’ started a century ago in 1917. Dugin holds a positive view of Putin in general. Still, his narrative implies that Putin has been unable to arrest the destructive process of a new Time of Trouble.


Author(s):  
Ann Brooks

This chapter discusses the gender politics of ‘bluestocking philosophy’. The idea of a single, unified conceptualization of what constituted a bluestocking and what was understood as a bluestocking philosophy is somewhat misleading, as the idea of a single voice emerging from this group is almost a contradiction in terms. What can be identified is who made up the bluestocking circles and what they aspired to be and to do. Elizabeth Montagu was a central figure in the development of bluestocking circles and, along with Elizabeth Vesey and Frances Boscawen, helped to forge a public identity for women public intellectuals through Montagu's own scholarship as well as her support for other women writers. The early bluestocking circles were not established as a vehicle for promoting equity or women's rights, or even rights of citizenship. However, they played an important role in the second half of the 18th century in entrenching cultural and social transformation into the social system. In addition, they ‘played a crucial role in a widening and defining of women's social roles in the eighteenth century’.


2007 ◽  
Vol 48 (2) ◽  
pp. 295-316 ◽  
Author(s):  
Barbara A. Misztal

This paper's purpose is to exam Turner's (2006a) thesis that Britain neither produced its own public intellectuals nor a distinctive sociology. It aims to outline difficulties with the logic of Turner's argument rather than to discuss any particular public intellectual in Britain. The paper argues that Turner's claim about the comparative insignificance of public intellectuals in Britain reinforces the myth of British exceptionalism and overlooks the significance of the contribution to the public sphere by intellectuals from other disciplines than sociology. It discusses Turner's assumption that intellectual innovation requires massive disruptive and violent change and suggests that such an assertion is not necessarily supported by studies of the conditions of the production of knowledge. Finally, the paper argues that Turner's anguish at the absence of public intellectuals among sociologists in Britain is symptomatic of New Left thinking that models the idea of the intellectual on Gramsci. In conclusion, the paper asserts that Turner's idea of the intellectual fails to note the tension at the heart of the role of public intellectual–the tension between specialist and non-specialist functions.


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