scholarly journals Fænomenologi og strukturalisme

2006 ◽  
Vol 34 (101) ◽  
pp. 182-202
Author(s):  
Jørgen Holmgaard

Eller: Håndværkeren og filosoffen Phenomenology and StructuralismThis paper traces the changes in the French phenomenologist Merleau- Ponty’s ideas of language and cognition during the 1940s and 50s. In the mid-40s he is under the spell of the new French Hegel interpretation heralded by Alexandre Kojève and Jean Hippolyte since the late 1930s. Gradually, as Cl. Lévi-Strauss, starting in the late 1940s, demonstrates that he is able to rejuvenate the Durkheim-Mauss tradition in French intellectual life by way of inspirations from structuralist linguistics, Merleau-Ponty takes up reading Saussure and other founding fathers of structuralism. By 1960, when he welcomes Lévi-Strauss into the Collège de France, Merleau-Ponty seems to be close to a structuralist concept of language. But then again, in 1962 young Derrida presents a radical re-reading of Husserl leading up to his well-known attack a few years later on Lévi-Strauss and structuralism, thus swinging back the pendulum between two competing strands in French thought in the 20th century.


2011 ◽  
Vol 19 (1) ◽  
pp. 1-18
Author(s):  
Volker Küster

AbstractAhn Byung-Mu was not only one of the leading theological thinkers of 20th century Korea, a mediator between Western, especially German theological tradition and Korean Christianity, but also a persistent regime critique under South Korea's development dictatorship of the 1970s and 80s. Originally a New Testament scholar he also became one of the founding fathers of minjung theology by giving this political theology in the Korean context a biblical foundation. In his studies on the Gospel of Mark, Ahn advocates the thesis that German historical-critical exegesis viewed the Markan ochlos from the perspective of form criticism as a dramatic element similar to the “antique choir”, thereby failing to acknowledge its social and theological significance. In contrast, he emphasizes Jesus' unconditional commitment to the ochlos, which is displayed in the Gospel of Mark. The Galilean ochlos, an amorphous, and in its membership varying group of people from the Galilean lower class, is the addressee of Jesus' mission. The article reconstructs Ahn Byung Mu's theological way of thinking and tackles the question how his legacy can be re-contextualized.



2020 ◽  
Vol 27 ◽  
pp. 193-207
Author(s):  
Amán Rosales Rodríguez

On the American reception of the European tradition: Ezequiel Martínez Estrada and Jorge Luis BorgesThe aim of this paper is to confront the opinions of Ezequiel Martínez Estrada and Jorge Luis Borges, the two most significant Argentinian essayists of the 20th century, concerning American reception of the European cultural tradition. Both the convergences and the divergences between them are underlined. Although Martínez Estrada and Borges converge in criticism of their writings, fictional and non-fictional, a narrow nationalistic view of culture and literature — defending a more cosmopolitan stance — at the same time they diverge strongly about the more specific role that literature should play in modern Argentina and Latin-American societies. The comparison between these two writers also teaches us about some of the ways in which intellectual life has been conducted in the Latin-American cultural context over the years.



2004 ◽  
Vol 29 (2) ◽  
Author(s):  
William J. Buxton

Abstract: While Harold Innis’ address at le Collège de France in 1951 has recently begun to draw some attention, the circumstances surrounding Innis’ brief appearance in France remain obscure, and the meaning and significance of the address have yet to be explored in any detail. This article seeks to provide context to Innis’ talk by examining his long-standing “French inflection.” It also examines the address itself, not only in terms of its themes and concerns, but also as a performative bid to find common ground with others (including the Annales School) who were challenging emergent monopolies of knowledge about the history of civilization. The presentation provides a point of entry into a final phase of Innis’ intellectual life that has been overlooked, namely, his efforts to generate a community of like-minded interlocutors who were opposed to particular currents of thought that had become ascendant in the post-war period. Résumé : Bien que l’allocution d’Harold Innis au Collège de France en 1951 ait récemment commencé à attirer de l’attention, les circonstances entourant le bref séjour d’Innis en France demeurent obscures, et le sens et la signification de l’allocution n’ont pas encore été explorés en détail. Cet article tente de fournir un contexte au discours d’Innis en examinant son penchant de longue date pour la pensée française. Il examine aussi l’allocution même, non seulement par rapport à ses thèmes et préoccupations, mais aussi en tant que tentative performative de trouver un terrain d’entente avec d’autres (y compris certains dans l’école des Annales) qui posaient un défi aux monopoles du savoir sur l’histoire de la civilisation. L’allocution d’Innis permet en outre de comprendre une phase finale de sa vie intellectuelle qui a été négligée, à savoir ses efforts de former une communauté d’interlocuteurs de même sensibilité s’opposant à certains courants de pensée devenus prédominants dans l’après-guerre.



2020 ◽  
Vol 11 ◽  
pp. 111-128
Author(s):  
Bernhard Maier ◽  

When Johann Caspar Zeuss laid the foundations of modern Celtic Philology with his Grammatica Celtica (1853), he had at least three immediate forerunners: the English physician and anthropologist James Cowles Prichard (1786–1848) with his book The Eastern Origin of the Celtic Nations (1831), the Swiss specialist in ballistics and amateur linguist Adolphe Pictet (1799–1875) with his essay ‘De l’affinité des langues celtiques avec le sanscrit’ (1836), and the German founding father of Comparative Philology Franz Bopp (1791–1867) with his treatise ‘Über die celtischen Sprachen vom Gesichtspunkt der vergleichenden Sprachforschung’ (1838). However, as Prichard had died as early as 1848 and Bopp had moved on to studying other branches of Indo-European, it was only Adolphe Pictet who continued his Celtic researches in the wake of Zeuss’ seminal work, publishing articles in scholarly periodicals and corresponding with fellow scholars in Ireland, Britain, France and Germany. For the last sixteen years of his life, Pictet exchanged letters with Whitley Stokes, who was just beginning to make his name in Celtic Philology at that time. While Pictet’s letters to Stokes have yet to be traced, 26 letters and two postcards from Stokes to Pictet are extant among the papers of Adolphe Pictet in the Library of Geneva. Among the papers of the German Celticist and Indologist Ernst Windisch (1844–1918), which are preserved in the Archive of the University of Leipzig, the most extensive collection of letters and postcards in the field of Celtic Studies is due to Kuno Meyer (1858–1919), who was among Windisch’s earliest, most faithful and most productive pupils. Next to this, the most extensive Celtic correspondence of Windisch appears to have been with his French colleague Henri d’Arbois de Jubainville (1827–1910), first professor of Celtic at the Collège de France and long-time editor of Révue celtique. Unlike Windisch, who was an Indo-Europeanist by training and continued to combine an interest in ancient Ireland with one in ancient India for most of his active academic career, d’Arbois de Jubainville was first and foremost an historian with a strong archaeological bent. Both men, however, shared a keen interest in the fabric of ancient civilisations and its reflection in literature. Between 1884 and 1907, more than fifty letters and postcards from d’Arbois to Windisch testify to the cordial relationship between the two scholars, who are among the most important founding fathers of Celtic Studies as an academic discipline in France and Germany. In this paper, I shall try to present an overview of these letters, pointing out in which ways and to which extent they reflect specific problems of research, the institutional setting of Celtic Studies in the decades around 1900, and the personality of the letter writers. In conclusion I shall address the question to what extent a comprehensive analysis and appraisal of as yet unpublished scholarly letters may contribute not only to a profounder understanding of the formation and early history of Celtic Studies, but also to an enhanced appreciation of its present situation.



2001 ◽  
Vol 22 (1) ◽  
pp. 201-205
Author(s):  
Richard Swedberg

If a non-Swedish observer was asked to hazard a guess if Tocqueville had influenced Swedish political, cultural and intellectual life, she would probably answer that this would be quite unlikely, given the strong position of colleetivistic ideologies in this country.1 This answer is both correct and incorrect, as I shall try to show in this brief note which attempts to add to our knowledge of the reception of Tocqueville in Europe — a genre that was initiated by Francoisc Mélonio in Tocqueville et les Français in 1993. During the 19th century Tocqueville’s ideas were well known in political as well as cultural and intellectual circles in Sweden. During the 20th century, on the other hand, the interest more or less disappeared, although there exist some signs of a recent revival, set off by a new translation of De la démocratie en Amérique in 1997 (L’Ancien régime has never been translated into Swedish).



Philosophy ◽  
2010 ◽  
Author(s):  
Jonathan L. Kvanvig

The philosophy of religion became a recognizable subdiscipline in philosophy in the mid- to late 20th century, together with other notable subdisciplines such as the philosophy of science and the philosophy of language. Work in the philosophy of religion has always been present in the history of philosophy, but prior to the 20th century, it tended to be embedded in larger philosophical projects. By the mid-20th century, however, the process of specialization in philosophy led to an identifiable subfield with identifiable specialists in the area. This subfield can be roughly characterized in terms of its epistemological and metaphysical aspects. On the epistemological side are the various attempts to demonstrate or prove God’s existence (e.g., the classic ontological, cosmological, and teleological arguments) or nonexistence (e.g., the problem of evil) and the discussions of what is required for an adequate demonstration or proof, and there are further discussions of whether a proof or demonstration is needed in order for belief in God to be rational or justified. Included in the latter area is the large question of the degree to which one’s intellectual life ought to be guided by purely truth-related concerns or whether pragmatic concerns are legitimate factors in determining not only how to act but also what to think. On the metaphysical side are controversies about a proper conception of the nature of God, both about specific characteristics of God such as omnipotence, omniscience, simplicity, eternity, and moral perfection, and also about what general approach to the issue of the nature of God is appropriate (e.g., whether a process conception is preferable to a perfect being conception). There is also the question of God’s relationship to the world, both in terms of creation and providential control, and the related issue of whether miracles are possible and whether it is ever reasonable to believe that one has occurred. Finally, there is the further question of the significance of religious language itself, whether sense can be made of talking about a being and realms of reality that are difficult to account for in terms of empirical acquaintance and, if so, exactly what precise account can be given of the content of such language.



2010 ◽  
Vol 37 (2) ◽  
pp. 881-909 ◽  
Author(s):  
PETER WILSON

AbstractGilbert Murray was one of the towering figures of 20th century cultural and intellectual life, and the foremost Hellenist of his generation. He was also a tireless campaigner for peace and international reconciliation, and a pioneer in the development of international intellectual cooperation, not least in the field of International Relations (IR). Yet in IR today he is largely forgotten. This article seeks to put Murray back on the historiographical map. It argues that while in many ways consistent with the image of the inter-war ‘utopian’, Murray's thinking in certain significant ways defies this image. It examines the twin foundations of his international thought – liberalism and Hellenism – and their manifestation in a version of international intellectual cooperation that while aristocratic and outmoded in some respects, nonetheless contains certain enduring insights.



2018 ◽  
Vol 16 (1) ◽  
Author(s):  
Philippe-Antoine Bilodeau

Introduction: Other authors have well described the importance of experimental physiology in the development of brain sciences and the individual discoveries of the founding fathers of modern neurology. Here is discussed the birth of neurological sciences in the 19th and 20th century and their epistemological origins.Discussion: In the span of two hundred years, we saw the emergence of two different brains: the neuroanatomical brain, exemplified by cortical localization and the anatomo-clinical approach pioneered by Jean-Martin Charcot, and the neurophysiological brain, exemplified by Santiago Ramon y Cajal’s neuron doctrine and pre-modern electrophysiology. We can distinguish between brain function, understood as the attribution of physiological functions to discrete anatomical structures, and brain functioning, understood as an approach to nervous system functioning and physiology that emphasizes mechanisms.Conclusion:   In the 19th and 20th century, the brain became an organ with a physiology that could be understood. However, we saw the development of two different conceptions of the brain, which continue to influence neurological sciences to this day.Relevance: With modern cognitive neuroscience, functional neuroanatomy, cellular and molecular neurophysiology and neural networks, neurological sciences all have different analytical units, which are tributaries of the 19th and 20th century development of the neuroanatomical and neurophysiological brains.



2019 ◽  
Vol 10 (2) ◽  
pp. 225-234
Author(s):  
Antonio Lara-Galera ◽  
Rubén Galindo-Aires ◽  
Gonzalo Guillán-Llorente ◽  
Vicente Alcaraz Carrillo de Albornoz

Abstract. Sir Alec Westley Skempton (4 June 1914–9 August 2001) was an English civil engineer and Professor of Soil Mechanics at Imperial College London from 1955 and Head of Department until he retired in 1981. He is often referred to as one of the founding fathers of soil mechanics in the UK and around the world and as one of the most important engineers of the 20th century. Skempton established the soil mechanics course at Imperial College London and not only helped to drive forward understanding of soil behaviours through his research and consultancy work, but also was a reference and inspiration for several engineering generations he taught. He was knighted at the New Year's Honours in 2000 for his services as engineer. He was also a notable contributor to the history of British civil engineering.



Author(s):  
Stephen K. Sanderson

The first sociobiologist was not Edward O. Wilson but, rather, the Finnish sociologist Edward Westermarck. Far ahead of his time, at the turn of the 20th century, Westermarck presented Darwinian natural selectionist theories of numerous social phenomena, especially marriage and family practices across a wide range of societies and the evolution of moral emotions. Westermarck was revered in his time, and yet despite his brilliance and extraordinary erudition, by the 1930s he was almost completely forgotten outside of Finnish sociology due to the rising tide of social environmentalism and determinism that was inhospitable to biological explanations of human behavior. However, with the revival of Darwinian thinking in the social sciences in the past four decades, Westermarck deserves to be rehabilitated. In sociology, he needs to be considered one of the great founding fathers of that discipline even by those who may not be receptive to Darwinism.



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