Ontological Implications

Author(s):  
Evan F. Kuehn

Chapter 3 examines the ontological implications of Troeltsch’s eschatological Absolute by considering his critique of pantheistic and monistic conceptions of the Absolute. Monism was an important philosophical force in early twentieth-century religion, popularized by writers such as Ernst Haeckel and radical preachers such as Carl Jatho. Beginning in his own lifetime, some interpreters considered Troeltsch himself a monist or even a sort of pantheist. This chapter clarifies Troeltsch’s commitment to a metaphysical dualism and transcendence by examining critiques of Troeltsch and his responses to them. It also provides an account of the theological context within which various misreadings of Troeltsch circulated.

Author(s):  
David M. Malitz

The adoption of the ambiguous yet politically powerful idea of ‘race’ in Siam during the late nineteenth and early twentieth century was shaped in a contradictory manner by two colonial wars. In the aftermath of the Franco- Siamese War of 1893 the idea of a Thai ‘race’ was promoted to differentiate the populations under Siamese and French rule. After the Russo-Japanese War and increasing criticism from an emergent Siamese middle class, the kingdom’s ruling class embraced Orientalist stereotypes to argue against the suitability of constitutional governance for the Siamese due to their being ‘Asians’. In consequence, before the Siamese Revolution of 1932, the elite of the absolute monarchy argued simultaneously that the Siamese were racially different from their neighbours but fundamentally alike to all ‘Orientals’.


Author(s):  
Kris McDaniel

At the beginning of the twentieth century, idealism was the metaphysical view to be beat. Mary Whiton Calkins was an important early twentieth-century philosopher (and psychologist), and a prominent advocate of a version of idealism. This chapter assesses her version of idealism. Among the topics discussed are whether the absolute is a person, whether finite persons have free agency, whether there is a correspondence between apparent physical objects and minds, and the status of relations. In addition, her version of idealism is contrasted with the idealistic views of some of her contemporaries, including F. H. Bradley and J. M. E. McTaggart.


Tempo ◽  
1948 ◽  
pp. 25-28
Author(s):  
Andrzej Panufnik

It is ten years since KAROL SZYMANOWSKI died at fifty-four. He was the most prominent representative of the “radical progressive” group of early twentieth century composers, which we call “Young Poland.” In their manysided and pioneering efforts they prepared the fertile soil on which Poland's present day's music thrives.


2004 ◽  
Vol 171 (4S) ◽  
pp. 320-320
Author(s):  
Peter J. Stahl ◽  
E. Darracott Vaughan ◽  
Edward S. Belt ◽  
David A. Bloom ◽  
Ann Arbor

2015 ◽  
Vol 42 (1) ◽  
pp. 165-170
Author(s):  
P. G. Moore

Three letters from the Sheina Marshall archive at the former University Marine Biological Station Millport (UMBSM) reveal the pivotal significance of Sheina Marshall's father, Dr John Nairn Marshall, behind the scheme planned by Glasgow University's Regius Professor of Zoology, John Graham Kerr. He proposed to build an alternative marine station facility on Cumbrae's adjacent island of Bute in the Firth of Clyde in the early years of the twentieth century to cater predominantly for marine researchers.


2019 ◽  
Vol 37 (2) ◽  
pp. 206-219
Author(s):  
Meindert E. Peters

Friedrich Nietzsche's influence on Isadora Duncan's work, in particular his idea of the Dionysian, has been widely discussed, especially in regard to her later work. What has been left underdeveloped in critical examinations of her work, however, is his influence on her earlier choreographic work, which she defended in a famous speech held in 1903 called The Dance of the Future. While commentators often describe this speech as ‘Nietzschean’, Duncan's autobiography suggests that she only studied Nietzsche's work after this speech. I take this incongruity as a starting point to explore the connections between her speech and Nietzsche's work, in particular his Thus Spoke Zarathustra. I argue that in subject and language Duncan's speech resembles Nietzsche's in important ways. This article will draw attention to the ways in which Duncan takes her cues from Nietzsche in bringing together seemingly conflicting ideas of religion and an overturning of morality; Nietzsche's notion of eternal recurrence and the teleology present in his idea of the Übermensch; and a renegotiation of the body's relation to the mind. In doing so, this article contributes not only to scholarship on Duncan's early work but also to discussions of Nietzsche's reception in the early twentieth century. Moreover, the importance Duncan ascribes to the body in dance and expression also asks for a new understanding of Nietzsche's own way of expressing his philosophy.


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