Theories of Imperialism

1952 ◽  
Vol 4 (3) ◽  
pp. 402-431 ◽  
Author(s):  
Klaus Knorr

Although the term “imperialism” is gaining currency at present, social scientists in the English-speaking world continue to treat with slight interest the phenomena which the term seeks to identify. The authors of the two books under review are of continental European origin. This is hardly an unusual coincidence; the paucity of Anglo-American literature on imperialism contrasts oddly with the prolific stream of writings which has appeared in continental Europe during the last seventy years. One reason for this striking difference lies no doubt in the traditional reluctance of Anglo-American social scientists to generalize about the causation of historical events—and, without such generalization, no theory of imperialism is possible. There is a good deal to be said both for this unwillingness to generalize readily, and against the irrepressible enthusiasm with which European savants construct their sweeping theories. Yet neither can it be denied that the European tradition has produced theories of outstanding and abiding value for the understanding of social and political events. Both Marx and Freud, and many lesser lights, were of this tradition and one need not be Marxist or Freudian to appreciate how immensely their brilliant theories have enriched the social sciences in the Englishspeaking countries.

Pneuma ◽  
2016 ◽  
Vol 38 (3) ◽  
pp. 249-273
Author(s):  
Christian T. Collins Winn

This essay, the first reception history of proto-Pentecostals Johann Christoph Blumhardt and Christoph Friedrich Blumhardt in Anglo-American literature, charts three phases of reception of the Blumhardts in English-speaking circles. The first phase focused on the healing ministry of the elder Blumhardt, which took place primarily in the nineteenth century. The second phase began in the mid-twentieth century and was devoted especially to introducing the Blumhardts to English-speaking readers. It included attempts by theologians and ethicists to appropriate the Blumhardts for constructive theological purposes. The third phase, currently underway, is marked by scholarly assessment of the Blumhardts in their historical setting and by an effort to translate more of the Blumhardt corpus into English. The conclusion offers unsystematic interpretive observations culled from the reception history itself, with an eye to the future appropriation of the Blumhardts in the English-speaking world.


1998 ◽  
Vol 46 (2) ◽  
pp. 276-294 ◽  
Author(s):  
Wayne Norman

This article attempts two parallel tasks. First, it gives a sympathetic explication of the implicit working methodology (‘Methodological Rawlsianism’) of mainstream contemporary political theory in the English-speaking world. And second, principally in footnotes, it surveys the recent literature on justification to see what light these debates cast on the tenets of this methodology. It is worth examining methodological presuppositions because these can have a profound influence on substantive theories: many of the differences between philosophical traditions can be traced to their methodologies. My aim is to expose the central features of methodological Rawlsianism in order to challenge critics of this tradition to explain exactly where and why they depart from the method. While I do not defend it at length, I do suggest that methodological Rawlsianism is inevitable insofar as it is basically a form of common sense. This fact should probably lower expectations about the amount of progress consistent methodological Rawlsians are likely to make in grounding comprehensive normative political theories.


2020 ◽  
Vol 3 (3) ◽  
pp. 355-370
Author(s):  
Abdullah Drury

The recent court case of the Australian terrorist responsible for murdering 51 worshippers inside two mosques in Christchurch, New Zealand, has focused attention on this South Pacific nation. Nation-building, with its inherent practices of inclusion and exclusion into the social hierarchy, began here in the nineteenth century and accelerated throughout the twentieth century. History of Muslims in New Zealand, or New Zealand Islam, is a rich narrative illustrative of tendencies and biases that are both common to, as well as divergent from, patterns elsewhere in the English speaking world and Western societies in general. The integration of Muslim immigrants and refugees, and converts to Islam, into this complex social bricolage, however, has been challenging and at times convoluted. This essay will support us to consider why and how this is the case.


Tempo ◽  
1951 ◽  
pp. 6-8
Author(s):  
Ronald Mason

Melville's Billy Budd is the culmination of a lifetime's spiritual agony, and it is impossible to value this curious allegory at its true worth without studying it carefully in the light of its author's private despairs. It may be that the publicity that Britten's opera is sure to attract will focus the reluctant interest of the public at last upon a writer who for nearly a century (though he has been only sixty years dead) has been the dimmest of shadows for all but the occasional addict. In England his name is still the barest rumour. Moby Dick has had its boosts, Typee the popular reprintings owed to an entertaining travelogue; yet none of these temporary quirks of fortune has aroused more than the most cursory interest in the mind that created them. Projected into posterity as a crude adventurer who had lived among cannibals and hunted whales before turning these experiences into pleasurable adventure-stories, the richest and profoundest imagination in American literature still remains virtually unrecognised over half the English-speaking world. America is beginning to acknowledge him at last; but in this country indifference is still his lot. Some of his works, I am glad to say, are being reprinted and enjoyed again; but until he is accepted and appreciated as a coherent whole, the understanding given to isolated parts of his work will be at best partial and inadequate.


2020 ◽  
pp. 088832542094683
Author(s):  
Katarzyna Jezierska ◽  
Serena Giusti

This article is part of the special section “Think Tanks in Central and Eastern Europe” guest-edited by Katarzyna Jezierska and Serena Giusti. This is an introduction to the Special Section on Think Tanks in Central and Eastern Europe. Apart from this introduction, the Section includes four articles, which explore the nature and conditions of think tanks operating in Belarus, Ukraine, Czech Republic, and Poland. Think tanks are usually understood as institutions claiming autonomy whose main aim is to influence policy making based on the social analysis they produce. The most apparent blind spot in extant think tank research is its predominant focus on the English-speaking world. We argue that by focusing on think tanks in non-Western contexts, we can better understand think tanks. When studying the diffusion of the organizational form of think tanks to new contexts, it is not enough to maintain the “sender” perspective (the formulation of the institutional characteristics of think tanks in the contexts in which they first emerged). We need to complement or even modify that perspective by also taking into account the “receiver” perspective. In other words, internationally circulated ideas and institutional patterns are always interpreted and translated in local “receiving” contexts, which coproduce, reformulate, and readjust the blueprint. Our focus in this Section is therefore on the translation and local adaptation of the think tank institution in the context of Central and Eastern Europe, a region that has undergone deep changes in a relatively short period.


2016 ◽  
Vol 3 (2) ◽  
pp. 43-53
Author(s):  
Onoriu Colăcel

Abstract Teaching English as a foreign language is rooted in the national interest of English-speaking countries that promote their own culture throughout the world. To some extent, ‘culture’ is a byword for what has come to be known as the modern nation. Mainly the UK and the US are in the spotlight of EFL teaching and learning. At the expense of other, less ‘sought-after’ varieties of English, British and American English make the case for British and American cultures. Essentially, this is all about Britishness and Americanness, as the very name of the English variety testifies to the British or the American standard. Of course, the other choice, i.e. not to make a choice, is a statement on its own. One way or another, the attempt to pick and choose shapes teaching and learning EFL. However, English is associated with teaching cultural diversity more than other prestige languages. Despite the fact that its status has everything to do with the colonial empire of Great Britain, English highlights the conflict between the use made of the mother tongue to stereotype the non-native speaker of English and current Anglo- American multiculturalism. Effectively, language-use is supposed to shed light on the self-identification patterns that run deep in the literary culture of the nation. Content and language integrated learning (CLIL) encompasses the above-mentioned and, if possible, everything else from the popular culture of the English-speaking world. It feels safe to say that the intractable issue of “language teaching as political action” (Cook, 2016: 228) has yet to be resolved in the classrooms of the Romanian public schools too.


2001 ◽  
Vol 18 (1) ◽  
pp. v-viii
Author(s):  
Ejaz Akram

Science Without Philosophy?Many of our readers and contributors have raised questions regarding thevarious definitions of social science and their relation to the scope of MISS.Definitions of social science have changed with time and place, and one of thereasons for that is not what is “social,” but what is “science”? “Science” inFrench, or “wissenschaft” in German, do not translate exactly the same as“science” in English. In English speaking world, “science” has an associationwith hard sciences while social sciences have been tacitly considered to be softsciences, or not sciences at all. Such a distinction does not exist in otherlanguages.It is not our intent here to provide a mere taxonomy of the meanings ofscience, but to develop an understanding as well as a consensus that socialsciences and their sub-disciplines are, without exception, based on certainparadigms that are philosophical in nature. Being a social scientist without theknowledge of these philosophical assumptions, upon which the paradigms ofthe socia1 sciences rest, is to willingly escape the full picture. Properphilosophical training, therefore, has a deep nexus with the methods of socialscience, and constitutes a necessary pre-requisite of understanding theparadigms. Paradigms establish the agenda and the agenda dictates the policy.social sciences therefore become a vehicle of understanding the society inconsonance with the accepted philosophical truths.Philosophical exposition of concepts and ideas in turn necessitates adefinition of philosophy itself. All definitions of philosophy will point tocertain “givens” or a priori assumptions that precede all scientific inquiry. Ifsocial sciences stay within the realm of the positivist paradigm, the problemmay seemingly be solved, but reducing inquiry to empiricism has its own pitfallsand the atomistic division in today’s academia is a direct result of that.Further, it restricts the scope of those social scientists who also happen to bebelievers in transcendental Truth. Conversely, to the degree that philosophy is ...


2009 ◽  
Vol 11 ◽  
pp. 52-76
Author(s):  
Nina Gładziuk ◽  
Paweł Janowski

What interests us here is the fact that Babel as a figure of confusion became almost the self-named epithet of 17th-century England. All the participants of the debate that took place during the revolution or the postbellum associated Babel with the conceptual chaos of the civil war. The lively “pamphlet war” then brought a pluralistic forum for public opinion in which all the confused languages of politics were equal. When all could read the Bible, everyone could read the story of Babel in their own way. But nothing could reconcile those who read the divine right of kings in it with those who read the divine right of the people in it. In the 17th century, Babel was seen as a figure of discursive confusion, as the confusion was experienced in the form of fanatical languages of arguing sects. Liberalism, if the English-speaking world is acknowledged to be its cradle, constitutes an attempt to escape the impasse of the discursive Babel via the legalistic means of the state of law. According to Hobbes, the irreversible multitude of languages makes one ask what public order can reconcile nominalism in the sphere of political opinion with the social Diaspora of individuals released from the bonds of status or corporation. How to build a state while one Christian faith is disintegrating into many sects fighting each other? How to build a state in the chronic pluralism of the social world and multifaceted dissociation of the traditional community? This is why Babel as a figure of confusion provides the primary conceptual capacity for the liberal organization of the world.


2014 ◽  
Vol 32 (2) ◽  
pp. 105-143 ◽  
Author(s):  
Patrizia Veroli

Serge Lifar built his career during the 1930s, a decade crucial to understanding his ‘années noires’ – or ‘black years’, as the French historian Henry Rousso called the period of the German occupation of Paris (1940–1944). Lifar's powerful and respected position at the Paris Opéra, the social connections he had built and maintained and the psychological impact of exile: all these elements help clarify Lifar's accommodating attitude towards the German occupants of his adopted city. 1 During the 1930s Lifar came to be accepted in French intellectual society as the ‘heir’ of Serge Diaghilev. Through his publications he made a powerful contribution to the process by which Diaghilev's Ballets Russes assumed its paramount position in the development of modern ballet, a process set in motion by the impresario himself. 2 Lifar played this role chiefly in France. In the English-speaking world, where relatively few of his books appeared in translation, other writers served to canonise the Diaghilev endeavour, albeit for somewhat different ends. 3 A list of Lifar's publications in Russian and other languages (French above all) displays the growing influence of his actions and authority, the power of his connections (inherited primarily from Diaghilev), and his relentless will to overcome the problems of emigration as he secured not only success as a dancer and choreographer but also a public reputation as an intellectual. 4 The recent discovery of new evidence has led to the identification of the respected Pushkin authority Modeste Hofmann 5 as the writer whose unacknowledged work enabled Lifar to establish himself as an historian. This evidence, provided by Hofmann's grandsons André and Vladimir Hofmann, raises serious questions about the authority of Lifar's books. An interplay of subjective relationships is woven into the texture of these narratives in which survival and ambition, a paternal attitude and filial respect, exist in constant tension. Neither the making of these books nor the myth of Russian dance which they espouse can be understood without placing their authors in the milieu they shared in Paris as Russian émigrés.


1942 ◽  
Vol 4 (1) ◽  
pp. 61-76 ◽  
Author(s):  
Talcott Parsons

We are living in a time when men most urgently feel the need of intellectual clarification of the social and political situation in which they stand. By no means all the great masters of social thought who have made important potential contributions to such clarification are sufficiently well known, even among social and political scientists. One of these is Max Weber who, in the English-speaking world, is known more as a sociologist of religion and a methodologist of social science than as an interpreter of the political scene. Weber's scope of interest in institutional problems, with specific reference to the modern Western world, was, however, exceedingly broad, and a substantial part of his work was centered o nthe field of political institutions, particularly in their relations to the economic order and to other aspects of the social structure.


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