Conclusion

2021 ◽  
pp. 345-376
Author(s):  
Erik Gunderson
Keyword(s):  
Research Agenda ◽  
The Self ◽  
The Political ◽  
Political Dimension ◽  
Psychic Life ◽  
Imperial Power ◽  
Master Craftsman ◽  
Political Milieu ◽  
The One ◽  
Art For Art's Sake

This is a survey of the intersecting problems of politics, aesthetics, and criticism. The identification of poetic personae, artistic play, and ironic reserve cannot be the ultimate target of criticism. An analysis of art executed in purely aesthetic terms elides the political dimension more generally. And this move specifically fails to grapple with the self-serving politics of “art for art’s sake.” The glorious plenitude of art needs to be considered next to its partner, the glorious plenitude of imperial power. These two ineffable marvels are in communication with one another. And the artist is the one who has crafted the dialog. When we move past the terms of the debate set by the artist we can find a psychic life of power that is complicated and disturbing. Talk of the mastery of the master-craftsman hides this from us. It hides both the political complicity and the painful paradoxes that must be lived in order to embrace the glory and shame of complicity. Such talk hides the way in which artistry captures, reflects, reproduces, intervenes in, and celebrates the socio-political milieu more generally. Or, to the extent one does discuss the above, an overly sentimental discourse of “resistance” is allowed to guide the discussion. We finish with an appraisal of the problematic politics of intertextuality and allusivity as critical obsessions. The narrowness of such a research agenda can itself become politically complicit by offering a bibliophilic hiding place for people who have something to hide.

scholarly journals Paradigms in Political Science Revisited

1990 ◽  
Vol 7 (1) ◽  
pp. 113-118
Author(s):  
Eric A. Winkel
Keyword(s):  
Social Sciences ◽  
Political Science ◽  
The Self ◽  
The Other ◽  
The Political ◽  
Western Thought ◽  
Values And Beliefs ◽  
The One

We are at a crossroads where the time is ripe for the emerging Muslim thought to once again set the standard for universal participation and debate. My continual argument with Mona Abul-Fadl's concept of kairos in The American Journal of Islamic Social Sciences, Vol. 6, No. 1, (September 1989 supplement) is whether the openness of the discourse realm is a result of what Gai Eaton describes as the process of decomposition releasing explosive gases, where the "ripeness" is putridity, or a beneficial progress of ideas. Does postmodern deconstruction, decentralization, and destruction create a foothold for the remembering of Islam? Or will the Islamic discourse enter the scene to be trivialized and relativized in the encounter? From my perspective, I tie the movements of the paradigms to the political encounter with the other, where the self-described American establishment was forced to recognize the non-white, the non-male, the non-consumer. More sensitive to complexities, calmer in her approach, and without any reductionism or oversimplification, Mona Abul-Fadl recognizes the "mundane" links of ideas, but treats them with respect nevertheless. It is her insight to see in the tanzil, in the physical and already interpreted descent of the Qur'an and Sunnah, the one rope on which we may spin, in shaa Allah, the Islamic discourse for it to achieve grounding and affirmation in a world of chaos and alienation. We are in a time when a metacritique may now become possible, where the crisis in Western thought coincides with a dawning epistemic consciousness among Muslims. "We are living," she notes, "at the threshold of a critical era which is steadily being acknowledged as such. The designation 'post­modernity' indicates the direction of the transition away from the established canon of values and beliefs identified with the European Enlightenment." ...

scholarly journals “Bodies can be compelled; minds must be turned, since they cannot be compelled”: Preaching as an “Introduction” to Law in the Ecclesiastes of Erasmus of Rotterdam

2021 ◽  
pp. 7-19
Author(s):  
Dawid Nowakowski
Keyword(s):  
Human Life ◽  
The Political ◽  
Short Discussion ◽  
Political Dimension ◽  
Law Of Nature ◽  
Xvith Century ◽  
The People ◽  
The Law ◽  
Theory Of Law ◽  
The One

The recent studies on the relations between humanism or humanists and jurisprudence convince that Reneaissance, especially in XVIth century, when the national states began to raise, belonged to the periods of increased interest in the issue of law. Although Erasmus was not a layer, nor he introduced in any of his works a complete theory of law, he maintained close relations with many leading theoreticians of the law and jurists (Alciati, Budé, Cantiuncula, Zasius) and sometimes spoke in the legal discussions of his age. Among hist most important works concerning the matter of law were: Institutio principis Christiani, Ratio seu Methodus verae theologiae, Christiani matrimonii institutio, De interdicto esu carnium and Ecclesiastes. In the paper I’m going to concentrate on this latter work, in which Erasmus discusses the significance of preaching, preacher and widely understood Christian rhetoric. In the Ecclesiastes Erasmus touches the law subject with the special emphasis on historical character of law and relations between the divine law, the law of Christ and the law of Nature. After a short discussion about his understaning of law I will concentrate on the essential differentiation between the letter of law and the spirit of law, and I will point at proposed by Erasmus ways of introduction of law into human life. Erasmus, on the one hand, escaped a rigidity and abstraction of law and, on the other, he neutralised an aspect of the coercion of law. In his solution Erasmus appreciated the political dimension of preaching and acknowledged preacher as a more important guide of the people, than ruler. I’m going to interpret the Erasmian concept of preaching as an rhetorical mean of introduction of law in analogical way to “introduction” proposed by Plato in his Nomoi.

L'altraeconomia: tra mercato e societŕ civile

2009 ◽  
pp. 49-66
Author(s):  
Mario Pianta
Keyword(s):  
The Political ◽  
Possible World ◽  
Political Dimension ◽  
The Social ◽  
The One ◽  
Alternative Economy

- The degrowth as a way out of economy Degrowth represents first of all a provocative slogan to indicate the necessity to break from the growing society, focussed on an economy aiming at the growth for the growth's sake. In the essay, the author theorizes that breaking with the society of growth does not imply promoting an "alternative" growth, nor an "alternative" economy, but rather overcoming the excessive power of economy in order to rediscover the social and the political dimension. The question regards two interconnected levels: the one of representations and the one of concrete realities. The break represented by degrowth concerns at the same time things and words, it implies a "decolonization" of the imagination and the actualization of another possible world.

scholarly journals THE OBSERVER OBSERVED

2021 ◽  
Vol 16 (01) ◽  
pp. 00-00
Author(s):  
Nico J.G. Kaptein
Keyword(s):  
Comparative Study ◽  
Research Agenda ◽  
Political Islam ◽  
The Political ◽  
American Anthropologist ◽  
Important Place ◽  
Political Dimension ◽  
Clifford Geertz ◽  
History Of ◽  
The Comparative Study

In his seminal Islam Observed: Religious Developments in Morocco and Indonesia from 1968, the American anthropologist Clifford Geertz (1926-2006) placed the comparative study of Muslim societies on the research agenda. In view of my knowledge on the history of Islam in Indonesia, it stroke me that the political dimension of religion did not take an important place in the book. This is the more remarkable because during Geertz’s fieldwork in Java in 1953-4 manifestations of political Islam regularly popped up, and Geertz did not only notice those, but also recorded them in his book The Religion of Java from 1960. In this paper I will go into the question of why Geertz did not give a more prominent place to political Islam in his analysis of Muslim cultures, and what concepts of both Islam and religion he used.

scholarly journals What Has Changed? A Critical Analysis of the Law of Sedition and the Press in Nigeria since 1914

2021 ◽  
Vol 4 (2) ◽  
pp. p20
Author(s):  
Chinedu C. Odoemelam ◽  
Uche V. Ebeze ◽  
Okorom E. Morgan ◽  
Daniel N. Okwudiogor
Keyword(s):  
Press Freedom ◽  
The Political ◽  
The Press ◽  
Independent States ◽  
The Media ◽  
British Colonial ◽  
The Law ◽  
Political Milieu ◽  
The One ◽  
Colonial Government

This study is situated within the normative theoretical framework, which focuses on the press in nations where the press is expected to assume the coloration of the political milieu within which it finds itself. The British colonial masters discovered the power of the press in the early 16th century and devised numerous schemes to restrict publication. Such policies were extended to her majesty’s colonies; for instance, the law of sedition in Nigeria. Freedom of the press is a right but it is a right that has been won only through many hard-fought legal battles like the one fought by John Peter Zenger in the seditious trial of 1735. There were several such trials for sedition in the colonies, and despite the acquittal of John Peter Zenger, the British colonial government went ahead to adopt such laws in her colonial territories. This was exemplified in the seditious offence ordinance that was in force in 1909 in Southern Nigeria. This study adopts the historical, legal research and critical paradigm technique to examine how the law of sedition has fared in inhibiting press freedom in Nigeria since 1914. The study provides an understanding of how colonial influence may affect laws regulating how the media function in independent States.

Displacing Political Islam in Indonesia

Itinerario ◽  
2021 ◽  
pp. 1-22
Author(s):  
Chiara Formichi
Keyword(s):  
Twentieth Century ◽  
Nation Building ◽  
Political Islam ◽  
The Self ◽  
The Other ◽  
The Political ◽  
Political Strategy ◽  
Political Force ◽  
Building Process ◽  
The One

ABSTRACT This article investigates the narrative of Islamic nationalism in twentieth-century Indonesia, focussing on the experience of, and discourse surrounding, the self-identified Islamist Darul Islam movement and its leader, S. M. Kartosuwiryo (1905–1962). I offer a narrative of the independence struggle that counters the one advanced by Indonesia's Pancasila state, and allows us to capture subtleties that old discussions of separatism—with their assumption of fixed centres and peripheries—cannot illuminate. The article unfolds three historical threads connected to ideas of exile and displacement (physical and intellectual), and the reconstitution (successful or failed) that followed from those processes. Starting from the political circumstances under which Kartosuwiryo retreated to West Java after the Dutch reinvasion of 1947—in a form of physical exile and political displacement from the centre of politics to the periphery, from a position of political centrality to one of marginality and opposition—I then transition to an elaboration of Kartosuwiryo's ideology. His political strategy emerges as a form of voluntary intellectual displacement that bounced between local visions of authority, nationalist projects, and transregional imaginations in order to establish the political platform he envisioned for postcolonial Indonesia. Lastly, I argue that the elision of Islam from the reconstructed narrative of Kartosuwiryo's intentions, characterised as separatist and anti-nationalist, was a key aspect of Indonesia's nation-building process. It is my final contention that official Indonesian history's displacement of Kartosuwiryo's goals away from Islam and into the realm of separatism allowed for two reconstitutive processes, one pertaining to political Islam as a negative political force, and the other to Kartosuwiryo as a martyr for Islam.

scholarly journals The Difference Between Self-Reported and Perceived Survey Measures and the Implications for Political Socialization Research

2016 ◽  
Vol 5 (2) ◽  
pp. 367-378 ◽  
Author(s):  
Joris Boonen ◽  
Ellen Quintelier ◽  
Marc Hooghe
Keyword(s):  
Social Network ◽  
Political Influence ◽  
The Self ◽  
The Political ◽  
Child Socialization ◽  
The Social ◽  
The Family ◽  
Key Informant ◽  
The Difference ◽  
The One

Within research on the political influence that social network members exert on one another, some studies rely on information obtained directly from different members in the network separately (self-reported measures), while others rely on information obtained from one key informant within the social network (measures based on perception). We investigate the difference between these self-reported and perceived measures by analyzing the correspondence of voting intentions within the family. On the one hand, we examine this correspondence using information obtained from only one family member. On the other hand, we use the self-reported measures obtained from all family members separately. We use data from the Parent-Child Socialization Study (PCSS), a survey conducted among 2,085 mothers, fathers and children in the Flemish region of Belgium (2012). Our analyses suggest that using perceptual measures could lead researchers to different or even opposite conclusions than using self-reported measures from all individual respondents.

scholarly journals THE OBSERVER OBSERVED

2021 ◽  
Vol 16 (01) ◽  
pp. 1-14
Author(s):  
Nico J.G. Kaptein
Keyword(s):  
Comparative Study ◽  
Research Agenda ◽  
Political Islam ◽  
The Political ◽  
American Anthropologist ◽  
Important Place ◽  
Political Dimension ◽  
Clifford Geertz ◽  
History Of ◽  
The Comparative Study

In his seminal Islam Observed: Religious Developments in Morocco and Indonesia from 1968, the American anthropologist Clifford Geertz (1926-2006) placed the comparative study of Muslim societies on the research agenda. In view of my knowledge on the history of Islam in Indonesia, it stroke me that the political dimension of religion did not take an important place in the book. This is the more remarkable because during Geertz’s fieldwork in Java in 1953-4 manifestations of political Islam regularly popped up, and Geertz did not only notice those, but also recorded them in his book The Religion of Java from 1960. In this paper I will go into the question of why Geertz did not give a more prominent place to political Islam in his analysis of Muslim cultures, and what concepts of both Islam and religion he used.

scholarly journals The Alleged (De)Politicization Problem of Post-Critical Pedagogy Reconsidered

2020 ◽  
Vol 3 (9) ◽  
Author(s):  
Franz Kasper Krönig
Keyword(s):  
Critical Pedagogy ◽  
Common Ground ◽  
Nodal Point ◽  
The Other ◽  
The Political ◽  
Political Dimension ◽  
The Common ◽  
The One ◽  
And Function ◽  
Meaning And Function

This essay tries to intervene in the discussion between Naomi Hodgson on the one hand and Joris Vlieghe and Piotr Zamojski on the other about the meaning and function of the political in and for education. Firstly, it argues against the common charge of essentialism that is brought against ontological philosophies in general and the Heideggerian ontology of Vlieghe and Zamojski in particular. Secondly, the essay suggests the existentialist concept of ‘the situation’ as a theoretical nodal point that can grasp the inherently quasi-political dimension of pedagogical work and hence provide common ground for the two positions discussed.

Friendship, politics, and Augustine's consolidation of the self

2009 ◽  
Vol 45 (2) ◽  
pp. 125-146
Author(s):  
FRANK VANDER VALK
Keyword(s):  
Crucial Role ◽  
Social World ◽  
The Self ◽  
The Political ◽  
Inner Life ◽  
Social Character ◽  
Political Thinking ◽  
Political Dimension ◽  
The Individual ◽  
The Relationship

AbstractFriendship plays a central role in Augustine's thought. It also played a crucial role in structuring the political and social world of the ancient Greeks. Augustine's treatment of friendship, especially in his Confessions, retains some of the terminology that was central to the Greek account, but it simultaneously transforms friendship, and with it the relationship between individual and community. Augustine's formulation of the inner life is reflected in his transformation of friendship, which loses its inherently social character and political dimension even as it sets the stage for the introduction of political thinking based on the primacy of the individual.

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