3. Object of Intellectual Inquiry

2020 ◽  
pp. 59-80
Keyword(s):  
Intellectual Inquiry

Essays of a “comparatively progressive” economist (On the 150th birth anniversary of Vladimir Geleznoff)

2019 ◽  
pp. 135-145
Author(s):  
Viktor A. Popov
Keyword(s):  
Economic Theory ◽  
Political Economy ◽  
Economic Thought ◽  
History Of Economic Thought ◽  
The Political ◽  
Russian History ◽  
Working Ability ◽  
Intellectual Inquiry ◽  
History Of

Deep comprehension of the advanced economic theory, the talent of lecturer enforced by the outstanding working ability forwarded Vladimir Geleznoff scarcely at the end of his thirties to prepare the publication of “The essays of the political economy” (1898). The subsequent publishing success (8 editions in Russia, the 1918­-year edition in Germany) sufficiently demonstrates that Geleznoff well succeded in meeting the intellectual inquiry of the cross­road epoch of the Russian history and by that taking the worthful place in the history of economic thought in Russia. Being an acknowledged historian of science V. Geleznoff was the first and up to now one of the few to demonstrate the worldwide community of economists the theoretically saturated view of Russian economic thought in its most fruitful period (end of XIX — first quarter of XX century).

Cohabitation: From Prehistory to Post Elections, a Summary of Colloquia Held at the Institute of French Studies, New York University Winter-Spring 1986

1987 ◽  
Vol 8 (x) ◽  
pp. 325-340
Author(s):  
John Westbrook
Keyword(s):  
New York ◽  
Political Institutions ◽  
New York University ◽  
French Studies ◽  
Intellectual Inquiry ◽  
Political Groups

Cohabitation is a plastic term. It can be stretched to encompass a large number of meanings—political, social, or even historical. Its denotative simplicity, cohabitation meaning merely to dwell together, provides for its connotative prolificacy. Once in the presence of two political groups, two political institutions, or two fields of intellectual inquiry, one can speak of cohabitation. However, the use of this term conveys the idea that one is interested in more than the static face à face of opposing interests; it implies rather that one is attentive to the give and take between those interests.

Goethe and the Refiguring of Intellectual Inquiry

Janus Head ◽  
2005 ◽  
Vol 8 (1) ◽  
pp. 132-158 ◽  
Author(s):  
John Shotter ◽  
Keyword(s):  
Extended Version ◽  
Daily Lives ◽  
Intellectual Inquiry

Central to the paper below, is an emphasis on the spontaneously responsive nature of our living bodies, and on the special intertwined, dialogic, or chiasmic nature of events that can occur only in our meetings with others and otherness around us. As participants in such meetings, immediately responsive 'withness-understandings' become available to us that are quite different to the 'aboutness-understandings' we arrive at as disengaged, intellectual spectators. I argue that Goethe's "delicate empiricism", far from being an arcane form of understanding, is a deliberately extended version of this kind of withness-understanding — an anticipatory form of practical understanding that gives us a direct sense of how, in Wittgenstein's (1953) terms, to 'go on' with the others and othernesses around us in our daily lives.

scholarly journals The Path to a Creating a New Privacy Policy: NYPL's story

2017 ◽  
Vol 2 (1) ◽  
pp. 5 ◽  
Author(s):  
Bill Marden
Keyword(s):  
Privacy Policy ◽  
Privacy Policies ◽  
Intellectual Inquiry

Every library has (or should have) one. Ironically, in an institution devoted to reading and intellectual inquiry, it is probably the most seldom-read document in its collections. I am referring to library privacy policies, which have become increasingly important in an era when the broad gathering of information and data is exponentially increasing.

scholarly journals Evolutionary theology: a new chapter in the relations between theology and science

2020 ◽  
Vol 56 (3) ◽  
pp. 101-123
Author(s):  
Wojciech Grygiel
Keyword(s):  
Common Ground ◽  
Major Step ◽  
Conceptual Foundation ◽  
Intellectual Inquiry ◽  
Theology And Science ◽  
The Common ◽  
Science And Theology ◽  
Unique Framework ◽  
Scientific Atheism

Despite many arduous attempts to reconcile the separation between theology and science, the common ground where these two areas of intellectual inquiry could converge has not been fully identified yet. The purpose of this paper is to use evolutionary theology as the new and unique framework in which science and theology are indeed brought into coherent alignment. The major step in this effort is to acknowledge that theology can no longer dialogue with science but must assume science and its method as its conceptual foundation. This approach successfully does away with any tensions that may arise between the two disciplines and establishes a firm ground on which neither of them will turn into ideology. Moreover, it enables the dialogue with contemporary scientific atheism on solid grounds and the restoration of the credibility of theology in the secularist culture of the day.

Circular Arguments and Self-Fulfilling Definitions: “Statelessness” and the Dagaaba

1983 ◽  
Vol 10 ◽  
pp. 349-385 ◽  
Author(s):  
Kojo Yelpaala
Keyword(s):  
Law Enforcement ◽  
Political System ◽  
Small Scale ◽  
Jigsaw Puzzle ◽  
Cultural Organization ◽  
Intellectual Inquiry ◽  
Self Help ◽  
The Social ◽  
Ancient Law

Since the publication of Maine's Ancient Law in 1861 social anthropological studies have been prolific. The basic intellectual and investigative interest of these social anthropologists was and continues to be the social, political, and cultural organization of preliterate societies in their benign state of primitivity. Indeed, it might be said that the anthropologist created the savage, the barbarian, and the primitive and their state as an object of intellectual inquiry through fieldwork. Most of these studies conducted within the framework of what Owusu calls “structual-functional empiricism” were not exactly law-centered. Whatever glimpses of the legal system one could obtain was by accident. Law was merely part of a functioning, coherent, and consistent totality; part of the jigsaw puzzle of the primitive reality.Subsequent legal anthropological works clearly fell into two categories: those that thought that primitive societies did not have law and others that thought that they did. Those of the first group have viewed small-scale societies from the monocles of western jurisprudence, expecting to find a system of rules emanating from an authoritative source in a hierarchically-organized political system with government, courts, and a law-enforcement mechanism backed by coercive physical sanctions. Viewed from this perspective they not surprisingly found what they considered to be a pattern of “statelessness,” lawlessness, anarchy, and notions of justice and remedy based upon the principle of self-help or the law of the claw and the fang. Critics of colonialism and anthropology suggest that this characterization of the expectations of the colonial anthropologist might be a serious misrepresentation of their true expectations. The colonialist needed the anthropologist to provide the methods by which colonialism could be most effective. The anthropologist on the other hand created the savage and his state of statelessness, lawlessness, and self-help to provide a rational basis for colonialist subjugation and exploitation of the savage.

In Search of the Asia Principle

2021 ◽  
Vol 3 (1) ◽  
pp. 78-129
Author(s):  
Sun Ge
Keyword(s):  
Global Integration ◽  
Mutual Respect ◽  
Intellectual Inquiry ◽  
Open Dialogue ◽  
Cultural Formations

Abstract “Asia” is not the end result but a means of intellectual exploration. “Asia” is multivalent; it is not self-sufficient and exclusionary vis-à-vis other cultures. It does not exist as an epistemological abstraction. This unique attribute of “Asia” is, however, where its opportunity lies. Taking “Asia” as a means for intellectual inquiry, this article explores the “fūdo” 風土of humankind and cultural formations in dialogue with historical circumstances. It argues that global integration is not the homogenization of disparate societies but mutual respect for their specificities. Furthermore, this article proposes a new kind of universality and reassesses how the specific relates to the universal. Taking Asia’s historical experiences seriously, this article stresses that universality cannot act as an independent and superior imposition vis-à-vis specificities. Rather, specific experiences have to be put into an open dialogue between one another to unleash new possibilities. As a means to reconstruct a new universal imagination, “Asia” poses a potent challenge to hegemonic epistemologies.

A sense of order in mathematics

1964 ◽  
Vol 11 (7) ◽  
pp. 490-495
Author(s):  
Digby Diehl
Keyword(s):  
Elementary School ◽  
Teaching Methods ◽  
School Curriculum ◽  
Educational Needs ◽  
Teaching Mathematics ◽  
The Past ◽  
Intellectual Inquiry ◽  
American Schools ◽  
Nature Of Mathematics ◽  
The Way

For the past ten years educators have been engaged in an important controversy over the place of mathematics in the elementary school curriculum. This cont roversy has raised several fundamental questions about the nature of mathematics as a body of intellectual inquiry and about the effectiveness of methods of teaching mathematics. More significantly, it has cast serious doubt on the way in which all subjects are being taught in American schools today. From a different view, however, it has also caused us to review the basic purposes of education in America and to see whether our teaching methods and our subject curriculums now fulfill the basic educational needs of students.

Conclusion

2020 ◽  
pp. 185-200
Author(s):  
Tyrone McKinley Freeman
Keyword(s):  
African American ◽  
Black Women ◽  
African Americans ◽  
Jim Crow ◽  
First Century ◽  
Voluntary Action ◽  
American Life ◽  
Intellectual Inquiry ◽  
Historical Importance ◽  
Twenty First Century

The conclusion brings together the lessons and insights provided by examining Walker’s philanthropic life. After summarizing the origins, evolution, and character of Madam Walker’s gospel of giving, it underscores the historical importance of black women’s philanthropy in undermining and resisting Jim Crow and its enduring role in ultimately dismantling the institution. Further, it suggests an approach to theorizing black women’s generosity as being based on five characteristics: proximity, “resourcefull-ness,” collaboration, incrementalism, and joy. It also affirms philanthropy as a powerful interpretive and analytical lens through which to examine African American life in general and black women in particular. It urges collaboration between scholars interested in philanthropy and black women to mutually strengthen intellectual inquiry and understanding of who counts as a philanthropist and what counts as philanthropic giving. It contends that Walker’s gospel of giving is more accessible as a model of generosity than the prevailing examples offered by today’s wealthiest 1 percent. It is certainly the direct inheritance of African Americans today, but relevant to all Americans, regardless of race, class or gender, interested in taking voluntary action in the twenty-first century.

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