Search results for 'traditionalism' (try it on Scholar)

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  1.  6
    Carool Kersten (2015). Islamic Post-Traditionalism: Postcolonial and Postmodern Religious Discourse in Indonesia. Sophia 54 (4):473-489.
    Taking a critical view of the dominance of postcolonial studies by South Asian and Latin American scholars and intellectuals, this article presents a newly emerging discourse among young Indonesian Muslim intellectuals, known as ‘Islamic Post-Traditionalism’. The specific question addressed in the present investigation is to establish to what extent this strand of Muslim thought can be considered a contribution to the engagement with postcoloniality and an application of deconstructionist discourse critique developed by postmodern philosophers within the context of rethinking (...)
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  2.  6
    Aleksandar Nikitovic (2003). Traditionalism and Modern Subjectivity: Enlightenment and Conservatism of Edmund Burke. Filozofija I Društvo 22:271-283.
    The issue of traditionalism versus modern subjectivism in the light of the conflict of Edmund Burke`s conservatism with the Enlightenment as the ideological basis of the French revolution was not discussed or studied sufficiently in our political and philosophical theory. In this paper we are reconsidering a theoretical debate between arising modern rationalism of Enlightenment and European traditionalism. The text further explains on the reasons for choosing this subject and course the research will take subsequently. An overview is (...)
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  3.  11
    John R. E. Bliese (1997). Traditionalist Conservatism and Environmental Ethics. Environmental Ethics 19 (2):135-151.
    Environmentalism is usually thought to be a liberal political position, but the two primary schools of thought within the conservative intellectual movement support environmentalism as well. The free market perspective has received considerable attention for its potential contributions to environmental protection, but the traditionalist perspective has not. In this essay, I consider several important principles of traditionalist conservatism. The traditionalists are not materialists and are highly critical of our consumer culture. They reject ideology and stress piety toward nature, the intergenerational (...)
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  4.  13
    John R. E. Bliese (1997). Traditionalist Conservatism and Environmental Ethics. Environmental Ethics 19 (2):135-151.
    Environmentalism is usually thought to be a liberal political position, but the two primary schools of thought within the conservative intellectual movement support environmentalism as well. The free market perspective has received considerable attention for its potential contributions to environmental protection, but the traditionalist perspective has not. In this essay, I consider several important principles of traditionalist conservatism. The traditionalists are not materialists and are highly critical of our consumer culture. They reject ideology and stress piety toward nature, the intergenerational (...)
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  5.  11
    Sorin Baiasu (2013). Caird on Kant's Idealism: Traditionalist or Revolutionary? Collingwood and British Idealism Studies 19 (1):19-45.
    The traditionalist interpretation of Kant's idealism reads his Critical philosophy as a version of traditional idealism, à la Berkeley. By contrast, a revolutionary account of Kant will assert the threefold distinction between states of mind, external objects of the world and things in themselves, and will reject the attempt to reduce external objects to states of mind. In this paper, I argue that, while Caird's interpretation is clearly not traditionalist, nor is it obviously revolutionary: he is critical of Kant's threefold (...)
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  6.  17
    Victoria S. Harrison (2010). Postmodern Thought and Religion: Open-Traditionalism and Radical Orthodoxy on Religious Belief and Experience. Heythrop Journal 51 (6):962-974.
    This paper considers some of the ways in which ‘postmodernism’ is construed, before turning to several important representative examples of religious postmodern thought. It highlights some common features possessed by prominent examples of religious postmodern thought within Judaism and Christianity. Much postmodern religious thought is characterised by the separation of religious belief from religious experience, and is marked by the tendency to emphasise the latter at the expense of the former. This paper argues that, despite this tendency, the work of (...)
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  7.  2
    Okoye A. Chuka (2012). From Traditionalism to Modernism: A Study of the Problem of Environment in Africa. Open Journal of Philosophy 2 (4):272-276.
    The history of the environmental philosophy carries with it the effort to overcome the medieval anthropocentric morality. Here, nature is seen from the instrumental value which they give. The instrumental value here shows the existence of things as important only as they are useful to man. The contemporary environmental ethics bring a novelty showing these environmental bodies as possessing an intrinsic value showing that they have an ethical value. The medieval ethical system which denies intrinsic value to the environment and (...)
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  8.  3
    M. Ehala (2009). Connecting the Individual and Cultural Level Value Analysis: The Case of Utilitarianism Vs. Traditionalism. Journal of Human Values 15 (2):107-118.
    The studies of cultural dimensions have often shown that the values that are conceptually oppositional behave independently in empirical studies. This article addresses this apparent controversy in an attempt to operationalize one such bipolar value dimension: the utilitarianism–traditionalism scale. The empirical study of this dimension in Estonian and Russian populations in Estonia showed that these value groups are not related on the individual level. It is suggested that the combination of these two values leads to a four-member typology that (...)
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  9.  1
    Michael A. Kissel (1990). Progressive Traditionalism as the Spirit of Collingwood's Philosophy. History and Theory 29 (4):51.
    There are certain leading ideas in the philosophy of Collingwood which can be unmistakably identified, despite the ambiguities and inconsistencies found in his thought. One such idea is progressive traditionalism, which has as a key component the idea of cumulative change, explained by Collingwood in the notion of "scale of forms" elaborated in An Essay on Philosophical Method. Progressive traditionalism sprang from the dialectic between philosophy, dealing with the eternal and immutable, and history, meaning change. Philosophy somehow deals (...)
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  10. A. Bonnett (2012). The Critical Traditionalism of Ashis Nandy: Occidentalism and the Dilemmas of Innocence. Theory, Culture and Society 29 (1):138-157.
    This article offers an analysis of the construction and deployment of the ideas of ‘the West’ and ‘tradition’ in the social commentary of Ashis Nandy. It argues that Nandy's ‘critical’ defence of tradition is framed and animated by occidentalism and renders tradition into a paradoxical space of redemption and innocence. The first part of the paper shows that Nandy's nativist narratives of loss and his suspicion of political ideologies place him both in and against post-colonial cultural politics. The second section (...)
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  11. Mary M. Litch (1996). Traditionalism and Parallel Distributed Processing as Qualitatively Distinct Models of the Mind. Dissertation, University of Massachusetts Amherst
    My main concern in this work is answering the question: does parallel distributed processing as a model of the mind offer a genuine alternative to traditionalism? There has been vigorous debate within the last eight years on the subject of the relative merits of the one model over the other; however, a detailed examination of the nature of their respective differences has not been attempted. ;The mental realm is that realm in which causal interaction is governed by laws quantifying (...)
     
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  12.  18
    Mark J. Sedgwick (2004). Against the Modern World: Traditionalism and the Secret Intellectual History of the Twentieth Century. Oxford University Press.
    Against the Modern World is the first history of Traditionalism, an important yet surprisingly little-known twentieth-century anti-modern movement. Comprising a number of often secret but sometimes very influential religious groups in the West and in the Islamic world, it affected mainstream and radical politics in Europe and the development of the field of religious studies in the United States, touching the lives of many individuals. French writer Rene Guenon rejected modernity as a dark age and sought to reconstruct the (...)
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  13. Ariana Kaci & Helene Starks (2013). Caring for the Elderly in Algeria Within the Discourse of Traditionalism and Modernism: Is There a Kabyle" Woman Problem"? International Journal of Feminist Approaches to Bioethics 6 (2):160-178.
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  14.  6
    J. Pattison (forthcoming). The Case for the Nonideal Morality of War: Beyond Revisionism Versus Traditionalism in Just War Theory. Political Theory.
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  15. Lawrence J. Mccrea & Parimal G. Patil (2006). Traditionalism and Innovation: Philosophy, Exegesis, and Intellectual History in Jñānaśrīmitra's Apohaprakara A. [REVIEW] Journal of Indian Philosophy 34 (4):303-366.
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  16.  5
    Shahzad Uddin, Javed Siddiqui & Muhammad Azizul Islam (forthcoming). Corporate Social Responsibility Disclosures, Traditionalism and Politics: A Story From a Traditional Setting. Journal of Business Ethics.
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  17.  6
    Tomas Hellstrom & Merle Jacob (2000). Scientification of Politics or Politicization of Science? Traditionalist Science-Policy Discourse and its Quarrels with Mode 2 Epistemology. Social Epistemology 14 (1):69-77.
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  18.  20
    Sorin Baiasu & Michelle Grier (2011). Revolutionary Versus Traditionalist Approaches to Kant: Some Aspects of the Debate. Kantian Review 16 (2):161-173.
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  19.  15
    Oliver Roy (1985). Fundamentalism, Traditionalism, and Islam. Telos: Critical Theory of the Contemporary 1985 (65):122-127.
    Obscurantism, return of the Middle Ages, fascism, clericalism …. Utter nonsense has been written on the return of religion in the Muslem world, reflecting the old Western phantasm about Islam. In fact, the phenomena grouped under the rubric of “fundamentalism” are quite heterogenous and belong to different catagories, of which only one — Islamicism — is really new. Islamic revivalism must be understood not in terms of recent Western history, emphasizing the emergence of the modern state from the secularization of (...)
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  20. W. J. Reedy (1995). The Traditionalist Critique of Individualism in Post-Revolutionary France: The Case of Louis de Bonald. History of Political Thought 16 (1):49-75.
     
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  21.  1
    Anthony Grafton (2016). Good Company: Spinoza the Traditionalist and Some Unexpected Friends. In Susan Neiman, Peter Galison & Wendy Doniger (eds.), What Reason Promises: Essays on Reason, Nature and History. De Gruyter 178-185.
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  22.  27
    Tomas Hellstrom & Merle Jacob (2000). Scientification of Politics or Politicization of Science? Traditionalist Science-Policy Discourse and its Quarrels with Mode 2 Epistemology. Social Epistemology 14 (1):69 – 77.
  23.  16
    Hoke Robinson (2002). Langton and Traditionalism on Things in Themselves. Southwest Philosophy Review 18 (1):193-200.
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  24.  7
    Isidora Jaric (2002). Synchronicity of Social Change and the Construct of Gender Roles: Traditionalism and Modernity as Contents of Mainstream Model of Female Gender Roles in Women's Magazines During the Last Quarter of 20. Filozofija I Društvo 19:267-278.
    The main intention of the research is to retrospectively decode changes in mainstream construct of female gender roles within the period of ''developed self-management socialism'' , period of structural crisis of socialism and post-socialist period of Serbian/Yugoslav society. The mainstream construct of female gender roles will be reconstruct from Serbian women's magazine 'Bazar''. Through the basic presumptions of theoretical framework the research will try to conceptualize theoretical approach which will correspond with co called 'new communicative research model' which will be (...)
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  25. Giovanni Bonacina (2010). Between Hegelianism Traditionalism and Orientalism. Hinrichs Windischmann and Ulrich J. Seetzen's Travel Journal. Rivista di Storia Della Filosofia 65 (3):461-482.
     
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  26.  8
    O. Carlos Stoetzer (1978). Nineteenth-Century Traditionalism In Spanish America. International Philosophical Quarterly 18 (1):49-68.
  27.  6
    Sarah C. Humphreys (1980). Family Tombs and Tomb Cult in Ancient Athens: Tradition or Traditionalism? Journal of Hellenic Studies 100:96-126.
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  28.  3
    George F. LaMountain (1956). A Note on the Traditionalism of Father Ventura de Raulica (1792-1861). Modern Schoolman 33 (3):190-196.
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  29.  3
    Kurt Mosser (2002). Comment on Robinson, “Langton and Traditionalism on Things in Themselves”. Southwest Philosophy Review 18 (2):147-151.
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  30.  4
    S. A. Petrovskii & L. A. Petrovskaia (1975). "Modernism" Versus "Traditionalism" in Bourgeois Studies of International Relations. Russian Studies in Philosophy 14 (2):69-96.
    Implementation of the Peace Program propounded by the Twenty-Fourth Congress of the CPSU is substantially furthered by the struggle against bourgeois ideology in a field directly related to interpretation of the principal problems of contemporary foreign policy - the field of the theory of international relations. Naturally, the success of this struggle depends in large degree on the depth and care with which one analyzes the conditions and tendencies characteristic of bourgeois studies of international politics.
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  31.  4
    Gillis J. Harp (2008). Traditionalist Dissent: The Reorientation of American Conservatism, 1865–1900. Modern Intellectual History 5 (3):487-518.
    The last couple of decades has brought a renewed interest in American conservatism among historians. Yet most recent studies have focused on the emergence of neoconservatism after World War II and virtually no recent scholarly work has pursued the history of conservatism before the 1920s. Both Richard Hofstadter and Clinton Rossiter agreed that the late nineteenth century was an important watershed in the evolution of American conservative thought. Hofstadter argued that the new laissez-faire conservatism that became dominant during the Gilded (...)
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  32.  7
    Hajime Nakamura (1962). Conflict Between Traditionalism and Rationalism: A Problem with Śaṁkara. Philosophy East and West 12 (2):153-161.
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  33.  7
    Richard Bosley (1967). Empiricism and Traditionalism in the Philosophy of History of Ibn Khaldūn. Dialogue 6 (2):166-180.
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  34.  8
    A. Allen (1997). Macintyre's Traditionalism. Journal of Value Inquiry 31 (4):511-525.
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  35.  5
    Benjamin F. Wright Jr (1937). Traditionalism in American Political Thought. International Journal of Ethics 48 (1):86-97.
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  36.  1
    Lucien Jaume (2013). 5. Counterrevolutionary Traditionalism: A Muffled Polemic. In Tocqueville: The Aristocratic Sources of Liberty. Princeton University Press 106-114.
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  37.  3
    Fred Rosner (1983). The Traditionalist Jewish Physician and Modern Biomedical Ethical Problems. Journal of Medicine and Philosophy 8 (3):225-242.
    Recent advances in biomedical technology and therapeutic procedures hace generatad a moral crisis in modern medicine. The cast strides made in medical science and technology have creatred options which only a few decades earlier would have been relegated to the realm of science fiction. Man, to a significant degree, now has the ability to exercise control not only over the stages of disease but even over the very processes of life and death, With the unfolding of new discoveries and techniques, (...)
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  38.  1
    Peter Horwath (1994). The ‘Dead White Male's Canon’ Under Attack at American Universities: Traditionalist Perceptions. History of European Ideas 19 (1-3):553-560.
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  39.  22
    Salman H. Bashier (2011). The Story of Islamic Philosophy: Ibn Tufayl, Ibn Al-'Arabi, and Others on the Limit Between Naturalism and Traditionalism. State University of New York Press.
    Offers a new interpretation of medieval Islamic philosophy, one informed by Platonic mysticism.
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  40. E. Caruso (1987). Paris and Amsterdam, Traditionalism and Free-Thought in 2 Different Editions of The'journal Des Scavans'+ 18th-Century Discussions of Locke. [REVIEW] Rivista di Storia Della Filosofia 42 (3):439-464.
     
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  41. Francisco Colom-Gonzalez (2001). Universalism and Traditionalism in theIbero-American Quest for Political Modernity. Dialogue and Universalism 11 (11-12):43-50.
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  42. M. A. B. Degenhardt (2010). RS Peters: Liberal Traditionalist. In Richard Bailey (ed.), The Sage Handbook of Philosophy of Education. Sage Publication 125.
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  43. Illtud Evans (1960). Tradition and Traditionalism. New Blackfriars 41 (486):409-416.
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  44. Caesar E. Farah & Carl Leiden (1972). The Conflict of Traditionalism and Modernism in the Muslim Middle East. Journal of the American Oriental Society 92 (1):113.
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  45. J. N. Hillgarth (1980). The Troubadour Revival: A Study of Social Change and Traditionalism in Late Medieval SpainRoger Boase. Speculum 55 (4):768-770.
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  46. Arthur McCalla (2015). Paganism in Restoration France: Eckstein’s Traditionalist Orientalism. Journal of the History of Ideas 76 (4):563-585.
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  47. Vatro Murvar (1985). 3 Patrimonialism, Modern and Traditionalist. In Theory of Liberty, Legitimacy, and Power: New Directions in the Intellectual and Scientific Legacy of Max Weber. Routledge & Kegan Paul 40.
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  48. Richard H. Popkin (1964). The Traditionalism, Modernism and Scepticism of René Rapin. Filosofia 15 (4):751.
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  49. W. Jay Reedy (1983). Language, Counter-Revolution and the "Two Cultures": Bonald's Traditionalist Scientism. Journal of the History of Ideas 44 (4):579.
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  50. Helena Rosenblatt (2016). Rousseau, the “Traditionalist”. Journal of the History of Ideas 77 (4):627-635.
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