The Social Foundations of Institutional Order: Reconsidering War and the “Resource Curse” in Third World State Building

Resumo Em seu livro, Kurtz tenta entender a atual diferença nas capacidades estatais de Argentina, Uruguai, Chile e Peru a partir de uma perspectiva institucionalista, sendo fortemente influenciada pela noção de dependência de trajetória. Dois momentos teriam sido cruciais nessa trajetória: as relações de trabalho (livre ou servil) à época da independência administrativa e o timing da incorporação das massas ao processo eleitoral.Palavras-chavecapacidade estatal, dependência da trajetória, América Latina ---AbstractIn his book, Kurtz analyzes the current diferences in the state capacity of Argentina, Uruguay, Chili and Peru from na institutionalist perspective under strong influence of the notion of path dependence. Two moments would have been crucial in their state-building: the labor relations (free or servile) by the time of their administrative independence and the timing of universalization of vote.Key wordsstate-building, path dependence, Latin American---ResumenEn su libro, Kurtz intenta entender la actual diferencia en las capacidades estatales de Argentina, Uruguay, Chile y Perú a partir de una perspectiva institucionalista, destacadamente influenciada por la noción de dependencia de la trayectoria. Dos momentos habrían sido cruciales en esa trayectoria: las relaciones de trabajo (libre o serviles) a la época de la independencia administrativa y el timing de la incorporación de las masas al proceso electoral.Palabras-clavecapacidad estatal, dependencia da trayectoria, América Latina---

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The Social Foundations of Meaning

10.1007/978-3-642-73464-9 ◽

1988 ◽

Cited By ~ 5

Author(s):

Eike von Savigny

Keyword(s):

Social Foundations ◽

The Social

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ISLAMIC SOCIAL SCIENCES

American Journal of Islam and Society ◽

10.35632/ajis.v5i2.2839 ◽

1988 ◽

Vol 5 (2) ◽

Author(s):

Mona Abul Fadl

Keyword(s):

Social Sciences ◽

Social Science ◽

Belief Systems ◽

Social Scientists ◽

Social Foundations ◽

Body Of Knowledge ◽

Human Value ◽

The Social ◽

Western Values ◽

Culture Brokers

The need for a relevant and instrumental body of knowledge that can secure the taskof historical reconstruction in Muslim societies originally inspired the da’wa for the Islamizationof knowledge. The immediate targets for this da’wa were the social sciences for obvious reasons.Their field directly impinges on the organization of human societies and as such carries intothe area of human value and belief systems. The fact that such a body of knowledge alreadyexisted and that the norms for its disciplined pursuit were assumed in the dominant practiceconfronted Muslim scholars with the context for addressing the issues at stake. How relevantwas current social science to Muslim needs and aspirations? Could it, in its present formand emphasis, provide Muslims with the framework for operationalizing their values in theirhistorical present? How instrumental is it in shaping the social foundations vital for the Muslimfuture? Is instrumentality the only criteria for such evaluations? In seeking to answer thesequestions the seeds are sown for a new orientation in the social sciences. This orientationrepresents the legitimate claims and aspirations of a long silent/silenced world culture.In locating the activities of Muslim social scientists today it is important to distinguishbetween two currents. The first is in its formative stages as it sets out to rediscover the worldfrom the perspective of a recovered sense of identity and in terms of its renewed culturalaffinities. Its preoccupations are those of the Muslim revival. The other current is constitutedof the remnants of an earlier generation of modernizers who still retain a faith in the universalityof Western values. Demoralized by the revival, as much as by their own cultural alientation,they seek to deploy their reserves of scholarship and logistics to recover lost ground. Bymodifying their strategy and revalorizing the legacy they hope that, as culture-brokers, theymight be more effective where others have failed. They seek to pre-empt the cultural revivalby appropriating its symbols and reinterpreting the Islamic legacy to make it more tractableto modernity. They blame Orientalism for its inherent fixations and strive to redress its selfimposedlimitations. Their efforts may frequently intersect with those of the Islamizing current,but should clearly not be confused with them. For all the tireless ingenuity, these effortsare more conspicuous for their industry than for their originality. Between the new breadof renovationists and the old guard of ‘modernizers’, the future of an Islamic Social Scienceclearly lies with the efforts of the former.Within the Islamizing current it is possible to distinguish three principal trends. The firstopts for a radical perspective and takes its stand on epistemological grounds. It questionsthe compatibility of the current social sciences on account of their rootedness in the paradigmof the European Enlightenment and its attendant naturalistic and positivist biases. Consistencedemands a concerted e€fort to generate alternative paradigms for a new social science fromIslamic epistemologies. In contrast, the second trend opts for a more pragmatic approachwhich assumes that it is possible to interact within the existing framework of the disciplinesafter adapting them to Islamic values. The problem with modern sciene is ethical, notepistemological, and by recasting it accordingly, it is possible to benefit from its strengthsand curtail its derogatory consequences. The third trend focuses on the Muslim scholar, rather ...

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