Suchergebnisse

The opening of the Enlightenment Gallery at the British Museum in 2003 is doubly welcome: first, because it opens up to visitors the debates about the history and purpose of museums; and, secondly, because it puts philosophy and political theory back at the centre of our work. The British Museum has made a major statement about the place of museums in society and should be warmly congratulated for this.

This dissertation treats the reign of the Ottoman Sultan Ahmed III (1703-1730) in the context of the European early enlightenment. Intellectual historians have generally placed the Ottoman Empire outside the Enlightenment movement, while Ottoman historians have viewed the early eighteenth century as a transitional period between the crisis of the seventeenth century and the reformist movements of the late eighteenth century. The research presented in this work seeks to call these interpretations into question and suggests that the defining features of Ahmed III's regime were similar to those of the early enlightenment : cosmopolitanism, sociability, religious tolerance and, the valorization of philosophy and of social mobility. It was in this enlightened atmosphere that natural philosophy became a contested space where different parties negotiated their new social status: What was the function of natural philosophy? Who could legitimately speak about nature? The Greek commercial elite argued that the Aristotelian universe was an orderly whole and claimed that the rational contemplation of natural order engendered virtue. And virtue legitimized social status. Ottoman physicians, a second group aspiring to high office, contended that their empirical philosophy was superior to Aristotelianism. They believed that their innovative approach to nature was the right one because it yielded effective results. It was experience and effectiveness that entitled them to social and political recognition. Thus, moral virtue and technical expertise became competing values that represented different upwardly mobile groups in Ahmed III's Istanbul. The Ottomans had no experimentalist tradition that could accommodate both logical methods and novel empirical knowledge. A young Ottoman bureaucrat, a Socinian convert to Islam and a Polish Pietist finally presented systematic experimentation as a possible solution to the Empire's social and epistemic problems. Their goal was to reconcile the two competing views of nature and to cultivate solidarity among the new elite. The Ottoman imperial printing press, which was established in 1729, served to disseminate the new experimental knowledge. The founding documents of the press drew an explicit connection between knowledge and political power, and showed that the Sultan intended to offer widespread access to both

Initially proposed as a tool to unify different groups, electricity was used to silence and further marginalize the Hazara, a Shia minority in Afghanistan. This piece tracks and analyzes this ongoing problem, centering on the "Enlightenment Movement," Hazara protestation of the state in response to rerouting electricity. Discussing the governmental, ethnic, and geographic features at play in the issue of electricity, this paper argues that the Enlightenment Movement is not just fueled by a desire for electricity, but a demand for a wider discussion of Hazara civil rights.

The co-existence of Enlightenment and ideology has long vexed Jews in modernity. They have both loved and been leary of Enlightenment reason and its attending scientific and political institutions. Jews have also held a complex relationship to ideological forms that exist alongside Enlightenment reason and which have both lured and victimized them alike. Still, what accounts for this historical proximity between Enlightenment and ideology? and how does this relationship factor into the emergence of modern anti-Semitism? Can Jewish communities participate in contemporary societies committed to scientific developments and deliberative democracies and neither be targeted by totalizing systems of thought that eliminate Judaism's difference nor fall prey to the power and seduction of ideological forces that compete with the Jewish life-world? This article argues that Hegel's discussion of the Enlightenment in the Phenomenology of Spirit as a social practice of critical common sensism provides an immanent critique of Max Horkheimer's and Theodore Adorno's analysis of the absolutism of the Enlightenment that can bolster Jewish communal and philosophical hope in the commensurability between Judaism and the contemporary expressions of Enlightenment reason, even if it does not fully eradicate the challenges presented by ideology for Jewish communities and thinkers.

The historical literature on maternal death gives little attention to the problem in Scotland. Data in a popular, yet serious, national publication for 1739–1772 suggest that there was some public interest in the problem of maternal mortality. This interest may have been associated with the democratization of many forms of knowledge, central to the Scottish Enlightenment. The publication of these data is linked to the little-known, but ground-breaking, work of Alexander Gordon on puerperal fever in Aberdeen, which long predated the study by Ignaz Semmelweis. This 18th-century publication is compared with the popular media of the 21st century.

In this paper I discuss the religious ideas and religious criticism voiced by a Greek eighteenth-century philosopher, Christodoulos Efstathiou from Acarnania, also known by the pejorative surname Pamblekis (1730?–1793). He is known in Greek intellectual history on the basis of three works, Αληθής Πολιτική (True Politics) published in 1781, Περί Φιλοσόφου (On Philosopher), published in 1786, and Περί Θεοκρατίας (On Theocracy), published in 1793. The paper presents an analysis of the criticism of the clergy, the Church and organized religion voiced in the latter work. It is argued that Christodoulos's religious ideas were inspired by the historical criticism of religion that emanated from the ideas of Spinoza and thus he could be considered a rare representative of the Radical Enlightenment in the Greek Enlightenment tradition and its broader Southeastern European context.

Annual student essay contest endowed by Philip L. Carret aimed at having Elon College students reflect on the ideals and principles embodied in Thomas Jefferson's life and career. Top three prize-winning student essays from the competition based on the following topic: The Enlightenment was among the important influences on the founding generation of Americans. Thomas Jefferson, as part of that generation and an important political leader for over thirty years, felt that influence. Write an essay exploring the extent to which Jefferson embodied Enlightenment values, attitudes, and practices, and how this embodiment affected later generations.

Annual student essay contest endowed by Philip L. Carret aimed at having Elon College students reflect on the ideals and principles embodied in Thomas Jefferson's life and career. Top three prize-winning student essays from the competition based on the following topic: The Enlightenment was among the important influences on the founding generation of Americans. Thomas Jefferson, as part of that generation and an important political leader for over thirty years, felt that influence. Write an essay exploring the extent to which Jefferson embodied Enlightenment values, attitudes, and practices, and how this embodiment affected later generations.

Based on the absence of a substantial political philosophy and a scandalous reputation, modern assessments of John Wilkes have tended to marginalise his role in the development of radical political ideas in England in the 1760s and 1770s. This evaluation is reassessed in the context of an analysis of Wilkes's collaboration with Charles Churchill on the North Briton and his political writings of the period, in particular his Introduction to the History of England (1768). Furthermore, Wilkes enjoyed extensive and prolonged contact with the leading continental philosophers of the period, and in particular d'Holbach, Diderot, Suard, Helvétius, and Chastellux, which is reflected in their correspondence and political writings. Wilkes was a cosmopolitan figure whose political thought, while rooted in Lockean ideas, was convergent with that of contemporary philosophers and justify considering him as a principled defender, in his public life, of liberterian rather than libertine values.

The origin of the term švietimas may be found at the turn of the 18th century in the Age of Enlightenment. Most of society lived in hardship, poverty, and oppression with no political rights, lacking even a rudimentary education. In other words, society was in darkness and needed illumination. It is no wonder the era was called the Age of Enlightenment (the Lithuanian term švietimasis based on the word for light). It should be noted that the term enlightenment was used only figuratively to describe the age, while basic pedagogical terms in most of Europe emanated from the Latin word educare. Possibly the most salient event of the Age of Enlightenment in Lithuania was the establishment of the Commission for National Education in 1773. As in other European countries during the Age of Enlightenment, the term education was adopted. But in 1795 most of Lithuania was occupied by Tsarist Russia and Russian laws came into force. In 1802 Ministerstvo narodnogo prosveščenija (Enlightenment Ministry) was established in Russia using the term enlightenment instead of education, which was then copied in Lithuanian. This was a time of intense Russification, and the term švietimas became fixed, pushing out the word edukacija. We might agree with B. Bitinas (2011, 5), that the Tsarist occupation cut short the efforts to solidify the educare concept that was prevalent in Western Europe. More than a century later Lithuania declared its independence and the issue of basic Lithuanian terminology became very relevant. In 1935 S. Šalkauskis first used the word ugdymas as the equivalent of education/erziehung to describe the object of the science of pedagogy. Later, when Lithuania was again occupied and isolated from Western Europe by the iron curtain of the USSR, the use of the term ugdymas as the equivalent of education/erziehung was used more often. . This term became fixed in the 1981 textbook "Pedagogika" by B. Bitinas, V. Rajeckas, J. Vaitkevičius, and Z. Bajoriūnas. At the same time, as in all of the USSR, švietimas (prosveshchenije in Russian) was used as an administrative term. The situation changed in 1990 when Lithuania regained its independence. Although the term ugdymas was considered the equivalent of education/erziehung, this stance faltered in 2009 when TESE (The thesaurus for education systems in Europe) officially fixed the term švietimas as the translation of the English term education. From that time the term švietimas is used for education/erziehung when translating documents of the European Union. It should also be noted that in the last few decades the term edukacija is returning to the Lithuanian scholarly lexicon. This term is the most lucid equivalent of education/erziehung, which was formally anchored in Lithuania in 1773, but forgotten due to Russification. With it the concept of educare returns to Lithuania. Maybe the time has come to return to edukacija as the Lithuanian equivalent of education/erziehung and the object of educational science? The Ministry might be called Edukacijos ir Mokslo ministerija, and the term švietimas could retain its figurative meaning.

The origin of the term švietimas may be found at the turn of the 18th century in the Age of Enlightenment. Most of society lived in hardship, poverty, and oppression with no political rights, lacking even a rudimentary education. In other words, society was in darkness and needed illumination. It is no wonder the era was called the Age of Enlightenment (the Lithuanian term švietimasis based on the word for light). It should be noted that the term enlightenment was used only figuratively to describe the age, while basic pedagogical terms in most of Europe emanated from the Latin word educare. Possibly the most salient event of the Age of Enlightenment in Lithuania was the establishment of the Commission for National Education in 1773. As in other European countries during the Age of Enlightenment, the term education was adopted. But in 1795 most of Lithuania was occupied by Tsarist Russia and Russian laws came into force. In 1802 Ministerstvo narodnogo prosveščenija (Enlightenment Ministry) was established in Russia using the term enlightenment instead of education, which was then copied in Lithuanian. This was a time of intense Russification, and the term švietimas became fixed, pushing out the word edukacija. We might agree with B. Bitinas (2011, 5), that the Tsarist occupation cut short the efforts to solidify the educare concept that was prevalent in Western Europe. More than a century later Lithuania declared its independence and the issue of basic Lithuanian terminology became very relevant. In 1935 S. Šalkauskis first used the word ugdymas as the equivalent of education/erziehung to describe the object of the science of pedagogy. Later, when Lithuania was again occupied and isolated from Western Europe by the iron curtain of the USSR, the use of the term ugdymas as the equivalent of education/erziehung was used more often. . This term became fixed in the 1981 textbook "Pedagogika" by B. Bitinas, V. Rajeckas, J. Vaitkevičius, and Z. Bajoriūnas. At the same time, as in all of the USSR, švietimas (prosveshchenije in Russian) was used as an administrative term. The situation changed in 1990 when Lithuania regained its independence. Although the term ugdymas was considered the equivalent of education/erziehung, this stance faltered in 2009 when TESE (The thesaurus for education systems in Europe) officially fixed the term švietimas as the translation of the English term education. From that time the term švietimas is used for education/erziehung when translating documents of the European Union. It should also be noted that in the last few decades the term edukacija is returning to the Lithuanian scholarly lexicon. This term is the most lucid equivalent of education/erziehung, which was formally anchored in Lithuania in 1773, but forgotten due to Russification. With it the concept of educare returns to Lithuania. Maybe the time has come to return to edukacija as the Lithuanian equivalent of education/erziehung and the object of educational science? The Ministry might be called Edukacijos ir Mokslo ministerija, and the term švietimas could retain its figurative meaning.

The origin of the term švietimas may be found at the turn of the 18th century in the Age of Enlightenment. Most of society lived in hardship, poverty, and oppression with no political rights, lacking even a rudimentary education. In other words, society was in darkness and needed illumination. It is no wonder the era was called the Age of Enlightenment (the Lithuanian term švietimasis based on the word for light). It should be noted that the term enlightenment was used only figuratively to describe the age, while basic pedagogical terms in most of Europe emanated from the Latin word educare. Possibly the most salient event of the Age of Enlightenment in Lithuania was the establishment of the Commission for National Education in 1773. As in other European countries during the Age of Enlightenment, the term education was adopted. But in 1795 most of Lithuania was occupied by Tsarist Russia and Russian laws came into force. In 1802 Ministerstvo narodnogo prosveščenija (Enlightenment Ministry) was established in Russia using the term enlightenment instead of education, which was then copied in Lithuanian. This was a time of intense Russification, and the term švietimas became fixed, pushing out the word edukacija. We might agree with B. Bitinas (2011, 5), that the Tsarist occupation cut short the efforts to solidify the educare concept that was prevalent in Western Europe. More than a century later Lithuania declared its independence and the issue of basic Lithuanian terminology became very relevant. In 1935 S. Šalkauskis first used the word ugdymas as the equivalent of education/erziehung to describe the object of the science of pedagogy. Later, when Lithuania was again occupied and isolated from Western Europe by the iron curtain of the USSR, the use of the term ugdymas as the equivalent of education/erziehung was used more often. . This term became fixed in the 1981 textbook "Pedagogika" by B. Bitinas, V. Rajeckas, J. Vaitkevičius, and Z. Bajoriūnas. At the same time, as in all of the USSR, švietimas (prosveshchenije in Russian) was used as an administrative term. The situation changed in 1990 when Lithuania regained its independence. Although the term ugdymas was considered the equivalent of education/erziehung, this stance faltered in 2009 when TESE (The thesaurus for education systems in Europe) officially fixed the term švietimas as the translation of the English term education. From that time the term švietimas is used for education/erziehung when translating documents of the European Union. It should also be noted that in the last few decades the term edukacija is returning to the Lithuanian scholarly lexicon. This term is the most lucid equivalent of education/erziehung, which was formally anchored in Lithuania in 1773, but forgotten due to Russification. With it the concept of educare returns to Lithuania. Maybe the time has come to return to edukacija as the Lithuanian equivalent of education/erziehung and the object of educational science? The Ministry might be called Edukacijos ir Mokslo ministerija, and the term švietimas could retain its figurative meaning.

The origin of the term švietimas may be found at the turn of the 18th century in the Age of Enlightenment. Most of society lived in hardship, poverty, and oppression with no political rights, lacking even a rudimentary education. In other words, society was in darkness and needed illumination. It is no wonder the era was called the Age of Enlightenment (the Lithuanian term švietimasis based on the word for light). It should be noted that the term enlightenment was used only figuratively to describe the age, while basic pedagogical terms in most of Europe emanated from the Latin word educare. Possibly the most salient event of the Age of Enlightenment in Lithuania was the establishment of the Commission for National Education in 1773. As in other European countries during the Age of Enlightenment, the term education was adopted. But in 1795 most of Lithuania was occupied by Tsarist Russia and Russian laws came into force. In 1802 Ministerstvo narodnogo prosveščenija (Enlightenment Ministry) was established in Russia using the term enlightenment instead of education, which was then copied in Lithuanian. This was a time of intense Russification, and the term švietimas became fixed, pushing out the word edukacija. We might agree with B. Bitinas (2011, 5), that the Tsarist occupation cut short the efforts to solidify the educare concept that was prevalent in Western Europe. More than a century later Lithuania declared its independence and the issue of basic Lithuanian terminology became very relevant. In 1935 S. Šalkauskis first used the word ugdymas as the equivalent of education/erziehung to describe the object of the science of pedagogy. Later, when Lithuania was again occupied and isolated from Western Europe by the iron curtain of the USSR, the use of the term ugdymas as the equivalent of education/erziehung was used more often. . This term became fixed in the 1981 textbook "Pedagogika" by B. Bitinas, V. Rajeckas, J. Vaitkevičius, and Z. Bajoriūnas. At the same time, as in all of the USSR, švietimas (prosveshchenije in Russian) was used as an administrative term. The situation changed in 1990 when Lithuania regained its independence. Although the term ugdymas was considered the equivalent of education/erziehung, this stance faltered in 2009 when TESE (The thesaurus for education systems in Europe) officially fixed the term švietimas as the translation of the English term education. From that time the term švietimas is used for education/erziehung when translating documents of the European Union. It should also be noted that in the last few decades the term edukacija is returning to the Lithuanian scholarly lexicon. This term is the most lucid equivalent of education/erziehung, which was formally anchored in Lithuania in 1773, but forgotten due to Russification. With it the concept of educare returns to Lithuania. Maybe the time has come to return to edukacija as the Lithuanian equivalent of education/erziehung and the object of educational science? The Ministry might be called Edukacijos ir Mokslo ministerija, and the term švietimas could retain its figurative meaning.

This essay focuses on the ways in which ideas popularly associated with the Enlightenment function as common sense in the Framework for Information Literacy for Higher Education, which was formally approved by the Association of College and Research Libraries at the beginning of 2015. This essay begins with a close reading of the Framework for Information Literacy, followed by an analysis of its ideological underpinnings, specifically liberalism. I then use postcolonial and political theory to think through the role of historical difference in pedagogy generally and in the information literacy pedagogy articulated by the Framework more specifically. The hegemonic ideological liberalism of the Framework, its universality, narrative of progress, and disinterest in power, must be supplemented with historical difference in order to provide context for its truth claims and to inculcate responsibility to the other. This work could take the form of kairotic information literacy pedagogy, or local and contextual articulations of the Framework, or something else. The Framework is not worthless or useless, but it is also not the answer. ; Ce texte s'intéresse à la façon dont les idées communément associées aux Lumières servent de sens commun dans le Framework for Information Literacy for Higher Education (Cadre pour les compétences informationnelles dans l'enseignement supérieur), qui a été officiellement approuvé par l'Association of College and Research Libraries au début de 2015. Une lecture attentive du Framework sera suivie d'une analyse de ses fondements idéologiques, plus précisément du libéralisme. La théorie postcoloniale et politique sont permettent de réfléchir au rôle de la différence historique dans la pédagogie de manière générale et dans la pédagogie de la culture informationnelle telle que présentée par le Framework plus précisément. Enfin, le Framework devrait être abordé et compris de manière stratégique, en tenant compte de ses limites, plutôt qu'envisagé comme une vérité absolue.

America and Enlightenment Constitutionalism shows in detail the Enlightenment origin of the U.S. Constitution. It provides vivid analysis of how the Enlightenment's basic ideas were reformulated in the context of America. It is particularly successful in bringing out the competing strains of Enlightenment thought and of articulating crucial Enlightenment concepts of public opinion, equality, public reason, legislature and judiciary, revolution, law, and the people in their American context. The collection is timely given contemporary debates between republicans and liberals about constitutional interpretation which are addressed throughout. ; https://scholarship.richmond.edu/bookshelf/1056/thumbnail.jpg