Suchergebnisse

The issue of heterodoxy arises when an orthodoxy is established. Even by the Buddha's time a large number of variant views existed. Even the Ṛksaṃhita contained hymns with contrary beliefs and opposing gods. In time the Cārvākas or materialists contested the whole fabric of beliefs represented by the Vedas. In the Buddhist case a similar deviant was found in Devadatta who is represented as opposing Gautama Buddha's doctrines. One can also trace elements of dissent from the theologically recognised dharma in texts such as Arthaśāstra and Kāmasutra. In early mediaeval times the Jainas could be identified as the major ideological critics of Brahmanism. In today's India, where all dissent with the official dogma is being denounced as anti-national, it is time to project history from the point of view of the so-called heretics or dissidents as well.

Paper come out of a small workshop's held in the South of France in June of 2012. The event enjoyed the presence of two eminent scholars: Hugh Willmott (Cambridge and Cardiff University) and Tony Lawson (Cambridge University). ; Copyright © Librairie Philosophique J. Vrin, 2013. ; Dans cet article, je discute de la manière dont le réalisme critique en économie peut contribuer à l'élaboration d'une théorie économique et sociale alternative. Les contributions de la tradition de Cambridge en économie, qui a également influencé le réalisme critique en économie, se révèleront précieuses dans ce contexte. Je ferai valoir que, même si une reprise précoce de l'économie politique classique dans la tradition de Cambridge se concentre sur la reproduction des structures économiques, le réalisme critique en l'économie s'est intéressé, quant à lui, à la reproduction des structures sociales. Ce dernier permet ainsi la reprise d'un cadre qui existait au sein de l'économie politique classique, et qui fut porté à son stade le plus avancé par Marx. Ce cadre est axé sur la reproduction économique d'un surplus, et sur sa distribution (institutionnelle) à travers les différentes classes sociales sous une structure sociale. L'ontologie sociale du réalisme critique nous permet de comprendre pourquoi l'étude de la reproduction d'un système (relationnel) est le meilleur point de départ pour le développement de la théorie économique et sociale. ; ABSTRACT: In this paper I discuss how critical realism in economics can help under-labouring for an alternative economic and social theory. The contributions of the Cambridge tradition in economics, which also influenced critical realism in economics, will prove most useful for developing an alternative economic and social theory. I will argue that while an earlier revival of classical political economy in the Cambridge tradition focused on the reproduction of economic structures, critical realism in economics has been concerned with the reproduction of social structures. I will discuss how these projects recover the framework that existed within classical political economy, and was brought to its most advanced stage by Marx. Such a framework focused on the economic reproduction of a surplus, and on its (institutional) distribution through the various social classes under a given social structure. The social ontology of critical realism enables us to understand why the study of reproduction of a (internally related) system is the best starting point for the development of economic and social theory.

The central intention of this article is to challenge orthodoxies regarding hetero-masculinity—orthodoxies which have tended to constitute it as a static monolith and queer as the only potential site for a less oppressive sexuality. In questioning such orthodoxies, I consider the possibilities for (libidinal) heterodoxy in relation to hetero-masculinity. The term heterodoxy enables thinking about hetero-masculinity differently. In developing an alternative approach to hetero-masculinity, I turn to the question of how a transgressive hetero-masculinity might be conceptualized. Such a question complicates our understandings of sexuality and social change and opens up new, more positive theoretical and empirical directions which move beyond existing orthodoxies.

AbstractThis article compares the euro crisis to the Great Depression. The challenge in both is to depreciate the real exchange rate of crisis countries – regain 'competitiveness' – without depreciating the nominal exchange rate. The monetary arrangements in the Great Depression elicited zeal against nominal depreciation similar to that in the eurozone today. To anticipate the conclusion: recovery in the Great Depression depended upon nominal depreciation or imposition of currency controls. Similar heterodoxy is in store for the eurozone.

The contribution discusses a previously unpublished Ottoman Ḥurūfī prose text, the "Preface (muḳaddime) to the theology of Sayyid Nesīmī" (dated 1623/1624). The text reflects a variety of Ḥurūfī doctrine that is based on a system of twenty-nine "words" (lafẓ). It is interpreted as belonging to a late form of Ḥurūfism, which both in content and practice diverged from the original Ḥurūfī sect of the 14th–15th centuries. The muḳaddime's particular emphasis on ritual prayer (ṣalāt, namāz) is interpreted as an effort to address the dominating conservative circles of the Ottoman Empire. At the same time, the muḳaddime is overtly critical of the Ottoman political system, including the sultan himself. In this regard, it reveals the cooperation of mystic currents with the political opposition. In a broader perspective, it is contextualized with the almost contemporary treatise of Muṣṭafā Ḳoči Beg.

The paper addresses the arguments made by Frederic Lee on heterodoxy and pluralism. It argues that the definitions of mainstream and heterodox, and consequently the differences between them, are highly problematic. Specifically it challenges Lee's characterizations of mainstream and heterodox economics as noncomparable. Attempts to contrast them starkly are part of a rhetoric of distinction which may be problematic. Thus, Lee's concept of intellectual pluralism may be weaker than it seems, because it is based on distinction and its tolerance, rather than an embrace of diversity. Further, both theoretical and intellectual pluralism may be based on wider epistemological and ontological grounds and thus Lee's distinction between them may also be problematic. Sheila Dow's structured pluralism may be a more productive way of embracing difference.JEL classification: B40, B5

Institutions like the IMF, the ECB and many finance ministries and private banks in the world's richest countries are sending out unequivocal calls for strict control of prices to be addressed urgently, given their intrinsic relationship with how the budget deficit and government debt evolve. These messages allow very little room for nuances or interpretations, stating categorically that price stability is the essential factor that guarantees economic growth and therefore plays a key role in enabling countries to achieve good living standards. Nevertheless, inflation, which nobody doubts needs to be kept under control, requires a much deeper analysis to avoid over-mechanical, over- simplistic applications for the present situation. We mustn't fall into what Paul Samuelson called basing economic policy on "shibboleths" - that is, hard and fast slogans that take over serious, thoughtful discussion and exchange of opinions. Especially since in economics slogans become hallmarks that are constantly repeated, and this repetition gets in the way of the obvious truth. This trend has led to the sale of intellectual products with no scientific backing. A case in point is David H. Fischer's book on prices. Addressing business leaders, he asserts categorically that econo mic cycles and crises have ended, but the actual economic events have disproved this. As Robert Solow warns, there is not one set of laws of economics applicable to all times and all places, and the part of e conomics that is not dependent upon economic history and the social context is very small and of little interest.