" This picture of religion would no doubt strike the sociologist Christian Smith as "too cognitive, cerebral, intellectualist.
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Habits of mind that seem weird or goofy or just plain dumb from an "intellectualist" point of view prove shrewd when seen from a social "interactionist" perspective.
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The night I visited, the bar was full with a group of local schlager fans loudly drinking beer and discussing the videos, and a couple of art tourists wielding intellectualist tote bags happily bobbing their bangs, singing along to an Udo Jürgens ballad.
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His first significant published work was on The Essence of Manifestation, to which he devoted long years of necessary research in order to surmount the main deficiency of all intellectualist philosophy, the ignorance of life as experienced.
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During the Later Middle Ages, theologians such as John Duns Scotus (d. 1308) and William of Ockham (d. c. 1348) led a reaction against intellectualist scholasticism, objecting to the application of reason to faith. Their efforts undermined the prevailing Platonic idea of universals.
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The philosopher Gilbert Ryle was concerned with what he called the intellectualist legend (also known as the "Dogma of the ghost in the machine," the "Two-Lives Legend," the "Two- Worlds Story," or the "Double-Life Legend") which requires intelligent acts to be the product of the conscious application of mental rules. In other words Ryle was attempting to combat Cartesian dualism. A fine summation of the position which Ryle is combating is the famous statement by Ralph Waldo Emerson that, "The ancestor of every action is a thought." In sharp contrast to such assertions, which rule out any other possible parentage to actions by the use of the word "every," Ryle argued in The Concept of Mind (1949) that the intellectualist legend results in an infinite regress of thought: :According to the legend, whenever an agent does anything intelligently, his act is preceded and steered by another internal act of considering a regulative proposition appropriate to his practical problem.
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Portrait of Maine de Biran, by Jean Bernard Duvivier, 1798. At first a sensualist, like Condillac and John Locke, next an intellectualist, he finally became a mystical theosophist. The Essai sur les fondements de la psychologie represents the second stage of his philosophy, the fragments of the Nouveaux essais d'anthropologie the third. Maine de Biran's early essays in philosophy were written from the point of view of Locke and Condillac, but showed signs of his later interests.
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Conversely, he associated religion with organised cult. By saying that magic was inherently non-social, Mauss had been influenced by the traditional Christian understandings of the concept. Mauss deliberately rejected the intellectualist approach promoted by Frazer, believing that it was inappropriate to restrict the term magic to sympathetic magic, as Frazer had done. He expressed the view that "there are not only magical rites which are not sympathetic, but neither is sympathy a prerogative of magic, since there are sympathetic practices in religion".
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Front page of one of the first editions of the novel Malègue's Augustin ou le Maître est là is unique among Catholic novels, following Victor Brombert,Victor Brombert, The Intellectual Hero. Studies in the French Novel, 1880–1955, The University of Chicago Press, 1974, p. 223 because, instead of writing about sex and sin as François Mauriac or Georges Bernanos, he poses the religious problem from an intellectual (not intellectualist) point of view. The hero is clearly victim of the libido sciendi.
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311–332, p. 312. he contrasts principles derived empirically from a close parsing of texts, a tradition whose great exemplar was Samuel Johnson, to the fashionable mode for philosophical critique that deconstructs the "rhetorical" figures of a text and, in doing so, unwittingly disposes of the values and principles underlying the art of criticism itself. "Literature", he argues, "is, among other things, principled rhetoric". The intellectualist bias of professional theorists cannot but make their strenuously philosophical readings of literary texts discontinuous with the subject matter.
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Because it could not participate directly in politics, the group initially turned its energies elsewhere—to newspapers and informal associations. Al-Ahali quickly grew to be one of the most respected papers in Iraq. However, it is important to note that despite its ostensible goal of educating Iraqis and home-growing a civil society the Ahali group was hindered by its intellectualist bent and the fact that it focused more on Western than indigenous culture. Its first paper detailed the history of Western political thought from the Greeks to Russian revolution.
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This project was quickly vetoed from within by M. Kochubei, who underscored ideological incompatibilities: the USKhD viewed itself as anti-intellectualist, anti-democratic, and corporatist, dismissing the Green International as an intelligentsia movement which "[does] not have a sense of homeland". Kochubei described the IAB's commitment to democracy as "pathological".Miroslav Tomek, "Ukrajinská monarchistická emigrace v ČSR a organizace agrární strany", in Josef Harna, Blanka Rašticová (eds.), Regionální zvláštnosti politiky agrární strany v období první Československé republiky. Studie Slováckého Muzea; 17/2012, p. 187. Uherské Hradiště: Slovácké Muzeum v Uherském Hradišti, 2012.
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In: Wolfgang Benz, Hermann Graml (Hrsg.): Biographisches Lexikon zur Weimarer Republik. C. H. Beck, München 1988, 164f. In the 22 October 1932 edition of Völkischer Beobachter, the article "Das endlose dialektische Gespräch" ("the never-ending dialectical debate") attacked Jünger for his rejection of the "blood and soil" doctrine, accusing him of being an "intellectualist" and a liberal. Jünger again refused a seat offered to him in the Reichstag following the Nazi Party's ascension to power in January 1933, and he refused the invitation to head the German Academy of Literature (Die deutsche Akademie der Dichtung).
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Peel was one of the first scholars to examine the theology and organisation of African independent churches. Paul Gifford wrote that "[his] thrust was generally Weberian, insisting that religion could not be reduced to material or class interests". He published three cumulative works on religious change among the Yoruba people in Nigeria between 1968 and 2015, exploring aspects of Christianity, Islam and indigenous belief among the Yoruba from the pre-colonial period onwards. Robin W. G. Horton's "intellectualist theory" of African religion was first set out in a review of Peel's 1968 volume.
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131-132 Kulygin instructed them about performing the "prayer of the heart", and Tudor, an avid student, was soon able to proselytize.Drăgan, p. 137 His target audience included many of those who had joined him on the 1943 retreat, leading some of his biographers to suggest that Kulygin addressed a fully formed community of believers. An additional connection is noted by historiographers of Romanian hesychasm: the "prayer of the heart" was already practiced at Cernica, directly based on the instructions of 18th-century elder Paisius Velichkovsky; Kulygin's Romanian disciples were adding intellectualist interpretations to this regular practice.
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Pierre Kaan's attendance in the preparatory classes were interrupted when his parents sent him to Brittany to recover from recurring asthma attacks. Nevertheless, Pierre Kaan was awarded a diploma in philosophy by l'Academie de Paris in 1923, with a dissertation titled 'The sociological basis of Nietzsche's thought during his intellectualist period 1876–1882'. Following a growing notoriety in French academic and Marxist circles in the early 1920s, Pierre Kaan was spotted by Boris Souvarine who placed him on the editing board of l'Humanité and shortly thereafter requested Kaan contribute as a writer and editor for the Bulletin Communiste. Stuart Kendall, Georges Bataille (London, 2007), p. 86.
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He stressed, instead, that the capacity of actors to impose their cultural reproductions and symbolic systems plays an essential role in the reproduction of dominate social structures. Symbolic violence is the self- interested capacity to ensure that the arbitrariness of the social order is either ignored, or argued as natural, thereby justifying the legitimacy of existing social structures. This concept plays an essential part in his sociological analysis, which emphasizes the importance of practices in the social world. Bourdieu was opposed to the intellectualist tradition and stressed that social domination and cultural reproduction were primarily focused on bodily know-how and competent practices in the society.
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Memorial, 14 rue du Chateau, Paris, 14th arrondissement Bancic's widower, Alexandru Jar, returned to Romania at the end of the war, and established a career under the new Communist regime. During the 1950s, he became a noted opponent of the Party leadership around Gheorghe Gheorghiu-Dej, and, together with Mihail Davidoglu and Ion Vitner, faced criticism from activist Miron Constantinescu over his "intellectualist-liberalist tendencies".Vladimir Tismăneanu, Stalinism pentru eternitate, Polirom, Iaşi, 2005 (translation of Stalinism for All Seasons: A Political History of Romanian Communism, University of California Press, Berkeley, 2003, ), p.185-187 Several streets were named in Bancic's honor, and small monuments were erected in her memory.
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While Homans was at Harvard College, "perhaps the most direct influence on George as an undergraduate was his English tutor Bernard ("Benny") de Voto". "George ... was attracted to de Voto's stories about the plains and the prairies, but more, to the actuality of the lives of people and the American character as expressed in midwestern writing. In many ways, too, George adopted the mannerisms of de Voto, the outwardly boisterous tones (but not for either the boosterist mentality) and the scorn of intellectualist rhetoric" that is seen in his book of poetry The Witch Hazel (1988). Homans became interested in sociology by living in an environment where people are highly conscious of social relations.
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Edward Tylor, an anthropologist who used the term magic in reference to sympathetic magic, an idea that he associated with his concept of animism The intellectualist approach to defining magic is associated with two prominent British anthropologists, Edward Tylor and James G. Frazer. This approach viewed magic as the theoretical opposite of science, and came to preoccupy much anthropological thought on the subject. This approach was situated within the evolutionary models which underpinned thinking in the social sciences during the early 19th century. The first social scientist to present magic as something that predated religion in an evolutionary development was Herbert Spencer; in his A System of Synthetic Philosophy, he used the term magic in reference to sympathetic magic.
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In a discourse Menachem Mendel Schneerson, the Lubavitch Rebbe, asks where Hasidic thought fits in with Pardes exegesis.On the Essence of Chasidus: A Chasidic Discourse by Rabbi Menachem M Schneerson, the Lubavitcher Rebbe, Kehot publications, reissued 2003. This is a bi-lingual translation of the original Hebrew Maamar Inyana Shel Toras HaHasidus-The Concept of the Torah of Hasidism, originally delivered orally in 1965, then edited by the Rebbe with footnotes Habad is the intellectualist school in Hasidic Judaism, translating the mystical faith of General-Hasidism and the movement's founder into intellectual articulation. The works of the last Habad leader focus on uniting the different aspects of traditional Jewish thought, exoteric and esoteric, through the Hasidic explanation.
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Horton maintained that a more useful approach would be to compare traditional thought to modern science. The fact that a traditional explanation may be shown to be mistaken in terms of modern science, by no means indicates that the explanation is held by a less intelligent group of people. Horton was not willing to follow Tylor's view that holding theories that were mistaken is evidence of the childishness of traditional thought, pointing out that historians of science have shown that many rationally demonstrated scientific views were subsequently shown to be mistaken and were replaced. He attributes an intellectualist view to religion and rejects the symbolic, Durkeheimian, understanding of religion, as patronising to the so- called "primitives" who have a literal approach to their beliefs.
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Bergson > and his philosophy Chapter 1: Life of Bergson The most noteworthy tributes James paid to Bergson come in the Hibbert Lectures (A Pluralistic Universe), which James gave at Manchester College, Oxford, shortly after meeting Bergson in London. He remarks on the encouragement he gained from Bergson's thought, and refers to his confidence in being "able to lean on Bergson's authority." (See further James's reservations about Bergson, below.) The influence of Bergson had led James "to renounce the intellectualist method and the current notion that logic is an adequate measure of what can or cannot be". It had induced him, he continued, "to give up logic, squarely and irrevocably" as a method, for he found that "reality, life, experience, concreteness, immediacy, use what word you will, exceeds our logic, overflows, and surrounds it".
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After a short experience in Paris, where he met the most important artistic personalities of the time between 1920 and 1930, Pirandello entered the movement of Scuola Romana, distinguishing himself for originality and solitary exploration. His painting tends towards a quotidian realism manifested at times in the more unpleasant and pitiless aspects of life, expressed through a dense and thorny pictorial matter.Cf. F. Negri Arnoldi, Storia dell'Arte Moderna, Milan 1990, pp. 616–620. His vision is an intellectualist one, which however translates even the most brutal naturalist datum into a sort of magic realism with an archaic and metaphysical taste.E.g., see images of Composizione con nudi e pantofole gialle, 1923 ("Composition with nudes and yellow slippers"), Donne con salamandra, 1930 ("Women with salamander"), Crocifissione laica, 1935 ("Lay Crucifixion").
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With Învăţământul filosofic în România ("Philosophical education in Romania"), his 1931 essay first published in Convorbiri Literare, Rădulescu-Motru introduced a polemic that was to mark numerous other writings of his during the following period: reacting to the growth in appeal of far right magazines that claimed to follow a Romanian Orthodox philosophy – Cuvântul and Gândirea –, he made a difference between a "belletristic" trend in higher learning and a "scientific" one, arguing in favour of the latter, and presenting the former as the objective source of anti-intellectualist attitudes he observed inside the new political phenomenonOrnea 1995, p.77-78 (which emphasized the "human need for mystery").Rădulescu-Motru, in Ornea 1995, p.83 In essence, the secularist Rădulescu-Motru followed the Junimea tradition of rejecting mysticism, viewing it as the unwanted characteristic of a working class mentality.
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In 1928, after Aozora folded in 1927, Abe contributed to another coterie literary magazine Bungei Toshi (Age of Art and Literature) with Seiichi Funabashi, the young writer Masuji Ibuse and the critic and writer Hidemi Kon. In 1929, partly in response to Ryunosuke Akutagawa's suicide, Abe wrote Shuchi-teki Bungaku-ron (On Intellectualist Literature), which he published in Shi to Shiron (Poetry and Poetic Theory) magazine, founded in the previous year by Tatsuji Miyoshi and the writer Sakutarō Hagiwara. Abe's professional debut was Nichi-Doku Taiko Kyōgi (The Japan-Germany Athletic Games); it appeared in the January 1930 issue of the avant-garde literary magazine Shinchō and was instantly welcomed as a promising young writer by the Shinkō Geijutsu (Modern Art) movement. The heroine, the young wife of an elderly professor, becomes erotically fascinated with German athletes, especially one of them, and in her thoughts succumbs to the sexual temptation though she never acts upon her impulses.
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In other words, says Said, irrationalism means to let one person think and decide for another—to let one person control others. Said refers to the media's ability to control and filter information as an 'invisible screen', releasing what it wants people to know and blacking out what it does not want them to know. In the age of information, Said argues, it is the media that interprets and filters information—and Said claims that the media has determined very selectively what Westerners should and should not know about Islam and the Muslim world. Islam is portrayed as oppressive (women in Hijab); outmoded (hanging, beheading and stoning to death); anti-intellectualist (book burning); restrictive (bans on post- and extramarital affairs, alcohol and gambling); extremist (focusing on Algeria, Lebanon and of course Egypt); backward (Pakistan, Saudi Arabia and the Sudan); the cause of worldwide conflict (Palestine, Kashmir and Indonesia); and dangerous (Turkey and Iran).
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He claims that this makes the philosophy produced there different from all European philosophy – and it is important for him to stress that no philosophy is born universal. Cabrera notes that philosophy in Brazil, especially made in departments in the academy, is particularly blind to the sources of Latin American thought, both from the classics (Bartolomé de Las Casas, António Vieira, Flora Tristan, Juan Bautista Alberdi, José Martí and José Enrique Rodó) and contemporary (José Carlos Mariátegui, Edmundo O'Gorman, Leopoldo Zea, Miguel León-Portilla, Roberto Fernández Retamar and Santiago Castro-Gómez), known only in isolated expert communities. His proposition is a course in the history of thought that begins with pre-Columbian Amerindian thought and which does not pass through Europeans (nor Greeks) until the nineteenth century. The idea is to read nineteenth-century European philosophers who challenged intellectualist and Christian traditions, such as Arthur Schopenhauer, Søren Kierkegaard and Friedrich Nietzsche (and their precursors Michel de Montaigne, Denis Diderot and Jean-Jacques Rousseau), as influenced virtually by Amerindian ways of living and thinking.
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Other notable personalities who have lived in Model Town include the writer, intellectual and spiritualist Ashfaq Ahmed; left-wing intellectual and revolutionary poet Faiz Ahmad Faiz; Intellectualist and Dramatist Naeem Tahir and his wife, Broadcaster Yasmeen Tahir; Legendary writer and first woman pilot Hijab Imtiaz Ali; Pakistani poet who wrote the lyrics for the National Anthem of Pakistan, Abu Al-Asar Hafeez Jullundhri; secular veteran journalist, syndicated columnist and political analyst Hassan Nisar; Pakistani educationist, entrepreneur and former Mayor (Nazim) of Lahore Mian Amer Mahmood; singer par excellence Malika Pukhraj; Pakistani musician and Qawwali singer, considered one of the greatest singers ever recorded, Nusrat Fateh Ali Khan; Urdu satirical and humor writer Mushtaq Ahmad Yusufi; and playwright, actor and professor Shoaib Hashmi, along with his wife, the artist, cultural writer, painter and eldest daughter of Faiz Ahmad Faiz, Salima Hashmi. Model Town is serviced by every major bank in Pakistan, several major retail chains, and is home to a growing Lahore intellectual elite. Major department stores include Makro and Pace.
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Also in 1990, in Salò, Italy (BS) Noetico created the Neoilluminist Foundation with a permanent exhibition of Neoilluminist Artists group. . This Foundation relocate din 1999, to Cortona (AR) and then to Limoges, France in 2008. In 2005, the International Exhibition of the Greatest Contemporary Artists was organized by Bruno Chersicla, entitled: "The Collector" at the Galliata Art Gallery, Alassio in Italy, with participation of Noetico. Throughout the 1970s, 1980s and 1990s, Noetico had received the support of major International Art Critics, such as: Gillo Dorfles, Raffaele De Grada (who for a number of years had been the curator of the Venice Biennale, the biggest art event of the world), Silvio Ceccato (who is also a philosopher), and Alexandre Cirici i Pellicer, (President of the AICA (UNESCO) International Art Critics Association in Paris, 1978-1981) Noetico being quite a singular Artist, philosopher and intellectualist, thinks that the Art is a cultural value which belongs to all human-beings, and not just to a few privileged ones, who tend to commercialise art.
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