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

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  1. Carool Kersten (forthcoming). Islamic Post-Traditionalism: Postcolonial and Postmodern Religious Discourse in Indonesia. Sophia:1-17.score: 24.0
    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. Aleksandar Nikitovic (2003). Traditionalism and Modern Subjectivity: Enlightenment and Conservatism of Edmund Burke. Filozofija I Društvo 22:271-283.score: 21.0
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  3. Mark J. Sedgwick (2004). Against the Modern World: Traditionalism and the Secret Intellectual History of the Twentieth Century. Oxford University Press.score: 18.0
    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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  4. Victoria S. Harrison (2010). Postmodern Thought and Religion: Open-Traditionalism and Radical Orthodoxy on Religious Belief and Experience. Heythrop Journal 51 (6):962-974.score: 18.0
    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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  5. John R. E. Bliese (1997). Traditionalist Conservatism and Environmental Ethics. Environmental Ethics 19 (2):135-151.score: 18.0
    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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  6. Sorin Baiasu (2013). Caird on Kant's Idealism: Traditionalist or Revolutionary? Collingwood and British Idealism Studies 19 (1):19-45.score: 18.0
    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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  7. 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.score: 15.0
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  8. 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.score: 15.0
  9. 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.score: 15.0
    Offers a new interpretation of medieval Islamic philosophy, one informed by Platonic mysticism.
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  10. Richard Bosley (1967). Empiricism and Traditionalism in the Philosophy of History of Ibn Khaldūn. Dialogue 6 (02):166-180.score: 15.0
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  11. Sorin Baiasu & Michelle Grier (2011). Revolutionary Versus Traditionalist Approaches to Kant: Some Aspects of the Debate. Kantian Review 16 (2):161-173.score: 15.0
  12. Hajime Nakamura (1962). Conflict Between Traditionalism and Rationalism: A Problem with Śaṁkara. Philosophy East and West 12 (2):153-161.score: 15.0
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  13. Hoke Robinson (2002). Langton and Traditionalism on Things in Themselves. Southwest Philosophy Review 18 (1):193-200.score: 15.0
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  14. O. Carlos Stoetzer (1978). Nineteenth-Century Traditionalism In Spanish America. International Philosophical Quarterly 18 (1):49-68.score: 15.0
  15. Benjamin F. Wright Jr (1937). Traditionalism in American Political Thought. International Journal of Ethics 48 (1):86-97.score: 15.0
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  16. Fred Rosner (1983). The Traditionalist Jewish Physician and Modern Biomedical Ethical Problems. Journal of Medicine and Philosophy 8 (3):225-242.score: 15.0
    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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  17. A. Allen (1997). Macintyre's Traditionalism. Journal of Value Inquiry 31 (4):511-525.score: 15.0
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  18. 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.score: 15.0
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  19. Gillis J. Harp (2008). Traditionalist Dissent: The Reorientation of American Conservatism, 1865–1900. Modern Intellectual History 5 (3):487-518.score: 15.0
    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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  20. Sarah C. Humphreys (1980). Family Tombs and Tomb Cult in Ancient Athens: Tradition or Traditionalism? Journal of Hellenic Studies 100:96-126.score: 15.0
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  21. 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.score: 15.0
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  22. Michael A. Kissell (forthcoming). Progressive Traditionalism as the Spirit of Collingwood's Philosophy. History and Theory.score: 15.0
  23. 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.score: 15.0
  24. Oliver Roy (1985). Fundamentalism, Traditionalism, and Islam. Telos 1985 (65):122-127.score: 15.0
    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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  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.score: 15.0
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  26. A. Bonnett (2012). The Critical Traditionalism of Ashis Nandy: Occidentalism and the Dilemmas of Innocence. Theory, Culture and Society 29 (1):138-157.score: 15.0
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  27. 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.score: 15.0
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  28. 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.score: 15.0
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  29. Francisco Colom-Gonzalez (2001). Universalism and Traditionalism in theIbero-American Quest for Political Modernity. Dialogue and Universalism 11 (11-12):43-50.score: 15.0
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  30. M. A. B. Degenhardt (2010). RS Peters: Liberal Traditionalist. In Richard Bailey (ed.), The Sage Handbook of Philosophy of Education. Sage Publication. 125.score: 15.0
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  31. 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.score: 15.0
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  32. 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.score: 15.0
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  33. George F. LaMountain (1956). A Note on the Traditionalism of Father Ventura de Raulica (1792-1861). Modern Schoolman 33 (3):190-196.score: 15.0
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  34. Kurt Mosser (2002). Comment on Robinson, “Langton and Traditionalism on Things in Themselves”. Southwest Philosophy Review 18 (2):147-151.score: 15.0
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  35. 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.score: 15.0
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  36. S. A. Petrovskii & L. A. Petrovskaia (1975). "Modernism" Versus "Traditionalism" in Bourgeois Studies of International Relations. Russian Studies in Philosophy 14 (2):69-96.score: 15.0
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  37. Corneliu C. Simut (2010). Traditionalism and Radicalism in the History of Christian Thought. Palgrave Macmillan.score: 15.0
    Machine generated contents note: Traditional Christian Thought in Late Antiquity: Gregory Nazianzen and Christological Spirituality in the Fourth Century * Traditional Christian Thought in Early Modernity: John Calvin and Ecclesiastical Discipline in the Sixteenth Century * Traditional Christian Thought in Post Modernity: Ion Bria and Pastoral Ecclesiology in the Twentieth Century * Radical Christian Thought in Early Post Modernity: Erich Fromm and Psychoanalitical Christology in the First Half of the Twentieth Century * Radical Christian Thought in Mid Post Modernity: Paul (...)
     
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  38. U. Wollner (2002). Philosophy of the Main Representatives of 19th Century French Traditionalism: Selected Problems. Filozofia 57 (4):259-274.score: 15.0
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  39. Yungwook Kim & Soo-Yeon Kim (2010). The Influence of Cultural Values on Perceptions of Corporate Social Responsibility: Application of Hofstede's Dimensions to Korean Public Relations Practitioners. [REVIEW] Journal of Business Ethics 91 (4):485 - 500.score: 9.0
    This study explores the relationship between Hofstede’s cultural dimensions and public relations practitioners’ perceptions of corporate social respon- sibility (CSR) in South Korea. The survey on Korean public relations practitioners revealed that, although Hofstede’s dimensions significantly affect public relations practitioners’ perceptions of CSR, social traditionalism values had more explanatory power than cultural dimensions in explaining CSR attitudes. The results suggest that practitioners’ fundamental ideas about the corporation’s role in society seem to be more important than their cultural values to (...)
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  40. Jonathan Floyd (2009). Is Political Philosophy Too Ahistorical? Critical Review of International Social and Political Philosophy 12 (4):513-533.score: 6.0
    The accusation that contemporary political philosophy is carried out in too ahistorical a fashion depends upon it being possible for historical facts to ground normative political principles. This they cannot do. Each of the seven ways in which it might be thought possible for them to do so fails for one or more of four reasons: (1) History yields no timeless set of universal moral values; (2) it displays no convergence upon such a set; (3) it reveals no univocal moral (...)
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  41. Harry Oldmeadow (2007). Review of Peter Kelly, Buddha in a Bookshop. [REVIEW] Sophia 46 (3):315-316.score: 6.0
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  42. Lauren F. Pfister (2014). Rethinking Reconstructionist Confucianism's Rethinking. Dao: A Journal of Comparative Philosophy 13 (3):395-401.score: 6.0
    In this review of Fan Ruiping’s book, I am concerned first of all about how representative his account of Confucianism/Ruism is in relationship to the multiform traditions associated with that teaching through more than two thousand years of its existence. Fan emphasizes pre-imperial forms of Confucian traditions, but neglects many alternatives from later sources. Secondly, his account of “familism” lends itself to questions related to the problem of revenge that is associated with traditional Confucianism. This raises further ethical doubts about (...)
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  43. Marina Gaskova (2010). The Role of the Russian Orthodox Church in Shaping the Political Culture of Russia. Journal for the Study of Religions and Ideologies 3 (7):111-122.score: 6.0
    Besides other changes that have taken place in the Russian Federation in our times, the process of constitution of an ideology, which is accompanied by different competing value-systems, is one of the crucial tendencies. This process also occurs in the area of the development and construction of religious institutions and religious consciousness. Historically, the Russian Orthodox Church has had a dominant position among the other religious institutions in the country. Unfortunately, it has not and does not serve the role of (...)
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  44. David Little (2006). On Behalf of Rights: A Critique of "Democracy and Tradition". [REVIEW] Journal of Religious Ethics 34 (2):287 - 310.score: 6.0
    Though responses to Stout's book, "Democracy and Tradition," have touched on his discussion of rights, none has comprehensively examined his position on the subject. Having endorsed several objections Stout raises against some influential views on democracy and rights, this article proceeds to criticize Stout's description and theoretical account of the natural and human rights traditions. The central argument is that Stout cannot successfully both affirm the traditions and adhere to his account.
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  45. Johann Michel (2004). Le modernisme paradoxal de Paul Ricœur. Archives de Philosophie 4:643-657.score: 6.0
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  46. Robert Greenleaf Brice (2008). A Reply to John Searle and Other Traditionalists. Multicultural Education 16 (2):37-40.score: 6.0
    One of the more recent pedagogical debates confronting university instructors is whether liberal education should be replaced with multiculturalism. John Searle has labeled these positions as “traditionalists” and “challengers,” respectively. While not finding “much that is objectionable in the [traditionalists’] assumptions,” Searle argues that the challengers’ assumptions are “weak” and “fallacious.” This negative outcome for the challengers however, is due in large part to Searle’s misrepresentation of their position. Searle presents a flawed, straw-man argument; he unfairly and inaccurately presents the (...)
     
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  47. Sherman A. Lee, Matthew L. Campbell & D. Lisa Cothran (2010). Notes on Contributors. Archive for the Psychology of Religion 32 (2):397-399.score: 6.0
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  48. Douglas Low (1996). The Issue of Multiculturalism, Particularly on College Campuses, Can Perhaps Best Be Introduced by Considering its Major Combatants, the Traditionalists and the Relativists. Traditionalists Argue That Universities Should Only Use the Classical Texts of Western Culture (Written Almost Exclusively by White Males), for They Are Based on Reason and Represent the Highest Level of Intellectual and Artistic Achievement. Relativists Argue That the University. [REVIEW] Journal of Philosophical Research 21:379-390.score: 5.0
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