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Copyright of Cuadernos de Historia Contemporanea is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Immaterial is the property of BAU, Centro Universitario de Diseno de Barcelona and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Scholars have presented the Buddhayana Movement as a diverse and localized form of Indonesian Buddhism, which was facilitated by the cooperation of transnational Buddhist networks. This paper raises two questions: (1) what were the impacts of Theravada Buddhism that facilitated the rise of Buddhayana? and (2) when Theravada became a symbol of authentic Buddhism and its identity could satisfy the state rather during assimilation policy, how did Buddhayana members balance the needs of the Chinese patrons and of the government? Based upon documentary methods combined with in-depth interviews, the data collected are analyzed through the concepts of transnationalism and the discourse of modern Buddhism. This paper proposes that (1) the birth of Buddhayana in the 1960s was facilitated not only by transnational relations, but also by the discourse of modern Buddhism, which led to an emphasis on Theravada Buddhism. Therefore, even though Buddhayana claimed to be open to Mahayana and Vajrayana as well, its official doctrines and ritual performances presented in public tend to be Theravada in character. (2) The politics of discrimination against the Chinese Indonesians helped to marginalize Mahayana Buddhism, a tradition that its image links to the Chinese culture. In consequence, Mahayana tended to play a role in the daily practices of the Chinese in their houses and klenteng, meanwhile Theravada in terms of philosophical teachings and huge rituals was chosen to be presented in the public sphere in accordance with the state’s needs. [ABSTRACT FROM AUTHOR]

This paper challenges the World Religion Paradigm (WRP) dominating religious studies, advocating for a decolonial approach that focuses on diverse and often marginalized religious expressions. The approach that prioritizes world religions over the rich diversity of religious expressions in multiple modernities turns out to be insufficient and biased. Through theoretical research, this paper explores the implications of multiple modernities for the religious landscape. Drawing on Eisenstadt's theory of multiple modernities, the analysis critiques linear notions of modernization and secularization, and it highlights the complex interplay between religious centers and peripheries. It develops a critical examination of how the theory of the Axial Age, by prioritizing elites and centers in the historical genesis of world religions, generates a preconception that overlooks the religious and spiritual productivity of the peripheries, which persists within current interpretative frameworks. To emphasize the dynamic between center and periphery as a key factor in understanding religious diversity, the text proposes some theoretical theses. By embracing a diversity paradigm and decolonizing frameworks, this paper offers a more inclusive understanding of religious phenomena, contributing to a broader discourse on religion and spirituality beyond Eurocentric perspectives. [ABSTRACT FROM AUTHOR]

In this paper, I follow trails of the auto/biographical turn in the field of gender and science, particularly focusing on women mathematicians' epistolary narratives. The paper emerges from a wider Leverhulme funded project of writing a feminist genealogy of «automathographies», tracing women mathematicians' historical emergence as subjects of scientific knowledge, as well as creators of philosophy and culture. What I argue is that letters are important auto/biographical documents in illuminating women's epistemological and intellectual involvement in the making of scientific knowledge, which included the development of mathematical sciences, but was also expanded in the wider cultural formations of the European modernity. In doing so, I deploy the notion of «epistolary sensibility» as a methodological and epistemological approach to archival research with women mathematicians' letters. [ABSTRACT FROM AUTHOR]

Copyright of Namaa Magazine is the property of Namaa for Research & Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of On the W@terfront is the property of University of Barcelona, Centre de Recerca POLIS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Literatura: Teoría, Historia, Crítica is the property of Universidad Nacional de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Francis Picabia's Bobinage (Bobbin, Winding or Coil) is a pencil and ink work produced on gouache-painted paper between 1921–1922. The free-floating forms in this piece appear, at first glance, to be studies in geometric abstraction. Yet, they, and the work's title, make both semiotic and real-world references. The admixture of perspectives is notable, for it retains traces of the Cubist visual language that motivated Picabia and his peers as well as the imagery of the early twentieth-century technical diagrams that, as has been demonstrated by scholars, inspired his work. Examining Coil and other of Picabia's artworks in tandem with the scholarship that has investigated these influences, this article explores the artist's engagement with the very issue of representation. Through this investigation, this paper considers the ways in which Picabia's work alludes to gender in a manner that privileges masculinity yet calls attention to the destabilizing effects of modernity—and modern representations—on notions about gender and, even, what it means to be human. Contextualized thusly, Coil represents not an abstract divergence but rather a continuation of the artist's technical, gender, and, one could say, even cyborg investigations, revealing his engagement with new and innovative ways of perceiving, conceiving, and depicting modern experience. [ABSTRACT FROM AUTHOR]

This document is an introduction to a special issue of the journal "Histories" on the topic of "Images of Nature." The issue originated from a conference on "Nature" at the University of Geneva in 2022 and aims to explore the historical development and changing perceptions of nature. The call for papers focused on the impact of religion, science, and environmentalism. The selected papers cover various time periods and themes, including late medieval/early modern scholarship, the transition to modernity, western alternatives, and global outreach. The document also discusses the dissemination and popularization of the concept of "nature" and its translation into different languages and cultures. The article within the document explores the historical development of the concept of 'nature' in European academic circles, discussing the influence of physicians and theologians in shaping the understanding of nature, the emergence of the nature-culture dualism and its connection to power relations, evolving ideas about souls and their attribution to different beings, and the challenges of achieving balance and understanding diverse perspectives in historical research. [Extracted from the article]

Copyright of Ñawi: Arte, Diseño y Comunicación is the property of Escuela Superior Politecnica del Litoral and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Universitatis Babes-Bolyai, Philologia is the property of Babes-Bolyai University, Cluj-Napoca, Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines the evolutionary process of moving from traditional styles to pioneering directions in the opera genre. This phenomenon expressed itself in a mixture of styles and forms of language, in the integration of different types of artistic means of expression. Another issue would be related to the nature of the lyrical tradition, its need for preservation and continuity, and the extent to which innovation is tolerated in opera to ensure that artistic works do not cross genre boundaries. It is a new phenomenon for contemporary actors and audiences, the one present in the theater today. By examining the evolution of the art of opera, it was possible to identify the general pattern of development of innovative opera and to argue that artistic integration is the source of diversity on stage and the basis of innovation in opera production. For this purpose, a cultural-historical and historical-artistic approach was used. The academic novelty of the study consists, first of all, in the complex analysis of the sources related to the translation of metalanguage in lyrical art, and secondly, the incorporation of these sources in the academic circulation as important and significant for the recognition of the reform of the opera genre. [ABSTRACT FROM AUTHOR]

Copyright of Pós: Revista do Programa de POS-Graduacao Em Artes - EBA/UFMG is the property of Pos - Programa de Pos-graduacao em Artes (PPG-Artes) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines Atay's "Railroad Storytellers - A Dream" in terms of Atay's modernist experimentation in his depiction of space and spatiality, emphasising his contribution to Turkish literature as a pioneer modernist author. Oğuz Atay's distinctive and innovative style, which forms his affinities with the early Western modernists such as James Joyce and Virginia Woolf, establishes his significant place as a pioneer modernist author in Turkish literature in the 1970s. The concept of 'house/ home' by Gaston Bachelard in The Poetics of Space (1957, 2014) is instrumental for me as it pertains to the predicament of three storytellers as artists in the nameless and remote railroad station. The narrator of the story and his fellow storytellers gradually sink into disconnection, confusion, misery and poverty in an environment that represents the cold and unwelcoming face of technological modernisation symbolised by the space of the train station. The narrator's quest for finding a 'home' to connect him to his readers and where he could exist as an artist comes to life in his attempt to write a letter to his readers, telling them he is still 'here' and asking them where they are. No matter how blighted that effort is since the narrator has no address to send the letters to, the endings for Atay's story imply a need for connection with his readers expressed in the impossible meeting of the 'here' with the 'where' in spite or because of the estrangement and alienation of the artist/author in the modern world. Hence, the possibility of space as a 'home' for the author/narrator dwindles in the not forthcoming answer to the letter that will never reach its destination. [ABSTRACT FROM AUTHOR]

One of the fundamental challenges facing higher education is the much-needed confrontation of the legacies of colonialism which are hidden behind the claims of universality, neutrality and objectivity in knowledge production. From the vantage point of the present, Mahmood Mamdani, is one of the scholars who have given an account of colonial rule, its main characteristics and consequences of colonial conquests in a telling manner that renders transparent how the universalising structure of political modernity produced the colonised as subjects of difference. In his writings, Mamdani has connected the diverse experiences of the post-colonial world and flagged modernity as very pivotal in understanding the politics of knowledge production because it was crafted by the colonial project which centred on producing colonial subjects of difference within the hegemonic European thought. Mamdani's main contribution is his use of historical analysis from the vantage point of the present to offer a productive frame of thought on knowledge production that exposes the anatomy and operation of colonialism and its universalising structures that have been inadvertently normalised as the model in knowledge production. In this article, I attempt to piece together the fundamentals of Mamdani's exposition of how colonialism was a particular variation of the discourse of difference that shaped forms of existence and knowing. Primarily using a decolonial inspired theoretical framework, the paper makes a nuanced reading of Mamdani's writings to show how his contributions makes visible the impact of colonialism as a project that is not confined to history and its pervasiveness in shaping the production of the objects of knowledge and its subjects. [ABSTRACT FROM AUTHOR]

Literature relies heavily on mythology. Myths are stories of deities, monsters or immortals which are transformed from one generation to the other. In addition to documenting the religious and cultural experiences of a specific community, myths also outline the consequent literary, artistic and dramatic customs. Some Greek myths have survived for thousands of years because they accurately depict historical events, cultural values, and trends. Among the most famous classical myths are the myths of Medusa and Medea. As for the myth of Medusa, the earliest known record was found in Theogony (700BC) by Hesiod (8 th-7th century BC). A later version of the Medusa myth was made by the Roman poet Ovid (43BC -17/18AD), in his "Metamorphoses" (3-8 AD). Then again, Medea is a tragedy produced in 431 BC by the Greek playwright Euripides(480-406BC) based on the myth of Jason and Medea. Both Medusa and Medea are among the most fascinating and complex female protagonists in Greek mythology which have captivated many writers and playwrights for ages. In the twentieth century, there were many adaptations of both mythological figures; among these adaptations were those made by contemporary American and Irish women playwrights like Carol Lashof (1956-) and Marinna Carr (1964-). This paper examines the myths of Medusa and Medea and analyses the ways these myths are borrowed, refashioned and exploited in Lashof's Medusa's Tale (1991) and Carr's By the Bog of Cats (1998). Both playwrights explore hidden dimensions of the traditional myths, combining elements from the old and modern worlds. [ABSTRACT FROM AUTHOR]

Copyright of Amazonia Investiga is the property of PRIMMATE and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Pedagogía y Saberes is the property of Universidad Pedaggica Nacional and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

They call for the abandoning of various so-called false and historically adulterated traditional practices and beliefs of Muslims and a renewed commitment to pure Islam - the Islam which was practiced by the first few generations of Muslims. To not include all Muslims and Islamic revivalist movements in a discussion about contemporary Islamic revivalism is to ignore vital dimensions of the modern Muslim experience, which can render generalizations about contemporary Islamic revivalism not only weak, but even invalid. In Arabic, Islamic revival is called I tajdid, i which literally translates to "regeneration" or "renewal". In academic works, "Islamic revival" is an umbrella term used to describe Islamic revivalist movements or the contemporary global phenomenon of Islamic revivalism. [Extracted from the article]

Relying primarily on Bruno Latour's works, such as "We Have Never Been Modern" (1991) and "An Inquiry into Modes of Existence: An Anthropology of the Moderns" (2012), alongside influential texts by Dipesh Chakrabarty, Peter Osborne, Quentin Meillassoux, and Justine Huppe, and contributions from New Modernist Studies scholars like Sascha Bru and Jean-Michel Rabaté, among others, this paper sets two aims. Firstly, it seeks to articulate a concept of modernism distinct from both Latourian perspectives and the approach of the New Modernist Studies, but aiming to foster a dialogue between the two. I will coin it "conceptual modernism" and I will explore the way in which through "We Have Never Been Modern," Bruno Latour transcends his role as a mere sociologist of science, making a significant impact on the humanities. In the second part of the essay, I endeavor to define the paradox of modernism, characterized by a discourse asserting the failure of theories alone to accurately represent truth about reality and the world. The emerging theoretical landscape, indebted to anthropology, shaped by Latour's prominence in the early 21st century, necessitates an interaction between theory and practice. Latour brings theory "down to Earth" as I will illustrate in the final section of this paper. I will explore how Latour, as a new kind of Modernist thinker, addresses this paradox by establishing and practicing a novel "deal" between words (ideas, theory) and things (fieldwork). This involves not only traditional academic pursuits such as writing books and giving lectures but also engaging in various forms of fieldwork, functioning as an anthropologist, artist, scene director, and even a poet. [ABSTRACT FROM AUTHOR]

This paper critically discusses the Hanoi Metro and its role in contemporary urban development processes in Hanoi. It aims to disentangle the complex interplay between the state's urban development goals, local mobility patterns, and Sino-Vietnamese relations that influence discourses surrounding the Hanoi Metro. This paper argues that the Hanoi Metro project demonstrates that mobility infrastructures serve as an arena for state-society negotiations in Vietnamese cities. Rooted in the state's vision of modernity, the metro is promoted as offering an alternative to individual motorized transport, improving urban traffic and mobility for all residents. However, controversies regarding corruption, safety, and Chinese involvement in the financing and construction of Line 2A have negatively affected public perception of the project during its construction period. The potential impact of the Hanoi Metro on urban mobility in a setting dominated by motorbikes is discussed using the mobilities paradigm, with a focus on local mobility practices and experiences. The findings are linked to broader discussions on Chinese investment and historically-rooted notions of modernity and civilization in the context of the long-term development goals of municipal authorities and rising anti-Chinese sentiments in Vietnamese society. [ABSTRACT FROM AUTHOR]

Since the launch of the BRI, particular modes of movement are integral to its vision of what it means to be a modern world citizen. Nowhere is this more apparent than in Southeast Asia, where China-backed infrastructure projects expand, and at great speed. Such infrastructure projects are carriers of particular versions of modernity, promising rapid mobility to populations better connected than ever before. Yet, until now, little attention has been paid to how mobility and promises of mobility intersect with local understandings of development. In the introduction to this special issue, we argue that it is essential to think about the role infrastructure plays in forms of development that place connectivity at the center. We suggest that considering development, mobility and modernity together is enlightening because it interrogates the connections between these interlocking themes. Through an introduction to five ethnographically grounded papers and two commentaries, all of which engage with infrastructures in different contexts throughout Southeast Asia, we demonstrate that there are significant gaps between official policy and lived experience. This makes the need to interrogate what infrastructure, mobilities, and global China really mean all the more pressing. [ABSTRACT FROM AUTHOR]

Copyright of Kulturstudier is the property of Dansk Historisk Faellesraad and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Robotics is currently not only a cutting-edge research area, but is potentially disruptive to all domains of our lives—for better and worse. While legislation is struggling to keep pace with the development of these new artifacts, our intellectual limitations and physical laws seem to present the only hard demarcation lines, when it comes to state-of-the-art R&D. To better understand the possible implications, the paper at hand critically investigates underlying processes and structures of robotics in the context of Heidegger's and Nishitani's accounts of science and technology. Furthermore, the analysis draws on Bauman's theory of modernity in an attempt to assess the potential risk of large-scale robot integration. The paper will highlight undergirding mechanisms and severe challenges imposed upon our socio-cultural lifeworlds by massive robotic integration. Admittedly, presenting a mainly melancholic account, it will, however, also explore the possibility of robotics forcing us to reassess our position and to solve problems, which we seem unable to tackle without facing existential crises. [ABSTRACT FROM AUTHOR]

Copyright of Arte y Políticas de Identidad is the property of Servicio de Publicaciones de la Universidad de Murcia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Escritos is the property of Escritos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The subject of this paper is the relationship between religion and sport. The aim of my considerations is to criticize the position presented by the American philosopher Eric Bain-Selbo, according to which sporting experiences may quite rightly be described as religious experiences. In the first part of the article, I reconstruct Wayne Proudfoot's concept of religious experience that underlies Bain-Selbo's analysis. I then discuss the research conducted by Bain-Selbo and the conclusions he draws from it. In the next part of the article, referring to Charles Taylor's hermeneutical approach, I show that Proudfoot's and Bain-Selbo's methodology leads to a theoretically unjustified reductionism. I argue that an in-depth articulation of individual self-interpretation allows for an insight into the dynamics of sporting and religious experiences, and thus to see the differences that separate them. In the last part of the article, I invoke the considerations of William James, John Hick and Robert Roberts and try to show that, given the moral consequences of our experiences and their phenomenological description (intentionality), the experiences evoked by sport and religion can by no means be identified with each other. [ABSTRACT FROM AUTHOR]

Copyright of Ñawi: Arte, Diseño y Comunicación is the property of Escuela Superior Politecnica del Litoral and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of DoisPontos is the property of Universidade Federal do Parana, Departamento de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Human Sciences Journal / Revue des Sciences Humaines is the property of Universite des Freres Mentouri Constantine and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Regarding the way of facing the West and modernity, Ahmed Fardid is among the thinkers who, by adopting a philosophical and judgmental approach, rejects modernity, philosophy, and western civilization in its entirety. Fardid considers modernity and the West to have an inherent crisis and considers any attempt to patch up modernity with Eastern religions or cultures futile. Fardid, who is the creator of the word "Gharbzadegi (Westoxification)", considers human sciences and Western civilization to be nothing more than the inciting soul vanities and blasphemy. By adopting an essentialist and negative approach towards the modern world, he calls for a complete break from the subjectivism and humanism associated with the modern world and a return to Islamic-oriented philosophy (Hekmat-e Onsi). Seyyed Hossein Nasr, as a traditionalist thinker, rejects Western civilization and modernity as a unified whole. He wants to incorporate modern science and reason and take perennial philosophy. In this paper, via a comparative analysis method, this hypothesis is examined that although Fardid and Nasr are sympathizers in the complete negation and rejection of the modern world, Fardid confronts modernity and its consequent subjectivism using Heidegger's western thought. This is when Nasr confronts modernity from the perspective of a traditionalist thinker who believes in the foundations of tradition. Nasr considers the return to the perennial philosophy to solve confronting the Western world and modernity, but Fardid faced with the modern world, emphasizes that although modernity is the exposure of self-fulfillment, one must strive to overcome it. It is difficult to return to the past. [ABSTRACT FROM AUTHOR]

This research paper examines Seishi Yokomizo's first postwar detective novel, The Honjin Murders (1946), which scrutinizes Japanese culture and society, specifically the rural area. This study engages in a thematic analysis of the novel within the context of Japan's experience with the Meiji Enlightenment, the decline of feudalism, the import of Western detective literature, and Japan's postwar shift to democracy. By placing the murder mystery genre in a feudal milieu as the characters struggle to grapple with changing times, Yokomizo enacts the transition of a traditional society into its progression to a modern one. Looking at honor entwined with the act of hara-kiri or seppuku and the contention between traditional and contemporary values, it is found that tradition itself has broken down with the family structure of the Ichiyanagi family as its symbolic representation. While the head of the family, Kenzo Ichiyanagi, has the appearance of a rational individual, he is wrought with the ambivalence of his rural and urban identities; thus, the only true herald of modernity present within the rural boundary is the detective Kosuke Kindaichi. [ABSTRACT FROM AUTHOR]

This article examines the controversy over the mode of distribution of Holy Communion that surfaced during the COVID-19 pandemic, with a focus on debates that took place in the Greek Orthodox community. After describing and evaluating the role of secular and religious experts in the context of the pandemic, the paper analyzes three main perspectives on the issue of the Eucharist: (1) the secularist-rationalist viewpoint; (2) the religious–traditionalist outlook; and (3) the "Third Way" perspective. The paper argues that the Church's Holy Communion controversy is indicative of a deeper struggle between religious and secular thinkers and among various voices in the Greek Orthodox Church concerning the latter's place in, and influence over, the modern secular socio-political order. [ABSTRACT FROM AUTHOR]

The aim of this paper is to assess the Catholic Church's formula for adaptation to Modernity from the perspectives of contemporary models of Secularism. For this purpose, it will use the typology of Jacques Berlinerblau, with five models of Secularism (Separationism, Disestablishment, Laïcité, Accommodationism, and Atheistic Secularism). For some of these models, the Church's formula will be found—to different extents—agreeable, while other models will regard it as hardly acceptable. The assessment will proceed by defining Modernity, outlining the Catholic Church's formula for adaptation to modern ideas, and discussing five different models of Secularism. [ABSTRACT FROM AUTHOR]

Omiš is characterised by an exceptional layering of its natural environment and historical architecture, which is why its modern achievements have not been fully researched so far. The aim of this scientific paper is a more comprehensive study of the modern architecture of Omiš of the second half of the 20th century. Its architectural corpus has remained in the shadow of modern architectural realisations of the nearby city of Split, which belongs to the same prominent protagonists of modernity. Work methods in this paper have included the analysis of primary and secondary sources and research of the current situation in the field. This work, for the first time, gives a systematic presentation of the modern architecture of this picturesque town while the elements of the author's expression integrate features of modern architecture and reinterpret the tradition of life in the Mediterranean. [ABSTRACT FROM AUTHOR]

Historically, Iberian horse breeds were considered the height of perfection, but with the development of the Thoroughbred (the embodiment of enlightened modernity), they increasingly were aligned with Spanish obsolescence. However, this dichotomy is too simple and often incorrect. As this paper illustrates, the Spanish Pure Breed itself is the outcome of a major modernization effort in the sixteenth century, linked to the Spanish colonial empire’s own early modernity. Furthermore, “modernizing” attempts continue to shape the breed as breeders and breed organizations attempt to meet the demands of the sport horse market, emulating the success of the modern sport horse breeds. Thus, as this paper argues, within complex temporal interactions between older and newer forms of modernity, the resurgence of older, presumably superseded, projects presents a kind of queer subversion of the temporal narratives of progress, modernity, and modernization. This subversion is instantiated in the present moment by the traditional Iberian horse (as the product and icon of an older form of modernity). As a natureculture, this older modernity reverberates not only as a cultural investment but also as a “natural” resurgence of genetic diversity and multiplicity. This article theorizes the marginalized early modernities of Spain and Portugal in their baroque colonial multiplicities, and thereby rewrites the way European modernity has been understood. [ABSTRACT FROM AUTHOR]

This paper inquires about the defensibility of spiritual faith in this Nominalistic age, i.e., an age when all reality is reduced to scientifically ascertainable matter and all spiritual realities are deemed to be irreal. This Nominalistic worldview was developed in the late Middle Ages and became one of the major presuppositions of Modernity. It has made it ever more difficult to defend the legitimacy of faith and its objects. It also played an important, albeit seldom recognized, role in the emergence of Hermeneutical thought in the 20th Century. In his strong, if also seldom carefully studied, interpretation of Heidegger's philosophy, Gadamer saw in the Nominalism of Modernity one of the main challenges to which Heidegger's thinking wished to respond: the hegemony of the Nominalistic understanding of being would have led to the Nihilism of our technological Age and made the experience of the Divine unthinkable. After recalling the outlines of this interpretation and of the meaning of Nominalism itself, this paper argues that this Nominalism was also one of the main challenges Gadamer wanted to overcome with his Hermeneutics. It discusses how Hermeneutics strives to overcome this Nominalism by calling into question the monopoly of scientific truth (an effort summed up in the title "Truth and Method") and through its renewed understanding of language as the presentation of Being itself, which goes hand in hand with the rediscovery of the Platonic metaphysics of the Beautiful. Hermeneutics thus shows how something like faith is defensible and thus makes an important theological and metaphysical contribution. [ABSTRACT FROM AUTHOR]

The Bakarwals of Jammu and Kashmir are a nomadic pastoral group, notified as a Scheduled Tribe (ST), under the Jammu and Kashmir Scheduled Tribes Act, 1991. Ensuing from ethnographic fieldwork conducted with the Bakarwals in the Jammu and Kashmir region, this paper argues that the traditional marriage practices of the Bakarwals have transformed in the contemporary times with respect to the various processes associated with globalization and the increasing access to the new facilities of mobility. The cultural transactions resulting as a part of liberalization and globalization have led the Bakarwals to associate with modern traditions, rituals and customs, which are essentially non-Bakarwal patterns of life. This paper highlights the new patterns and meanings adopted by the Bakarwals of Kashmir as a mode of their new existence. The exposure to new variants of contemporary culture and shrinking pastures have made many Bakarwals to give up their traditional occupation of rearing livestock —an occupation once seen as sacred. Many of the Bakarwals have started practising agricultural farming, while few have started working as labourers and others have started taking "modern" occupations like driving. In marriages too, the Bakarwals are seen to follow the traditions and rituals followed by the non-Bakarwal groups. The Bakarwals used to have their own traditions, customs and rituals in marriages which were not seen in other non-Bakarwal groups. However, in contemporary times, the Bakarwals are avoiding these ancestral traditions, rituals and customs. This paper is an attempt to document the changes in the marriage practices and rituals, which were once cherished by the Bakarwals but now seem on the verge of extinction. [ABSTRACT FROM AUTHOR]

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The paper analyzes selections from Modern Review and Visva Bharati Quarterly, to study the complex act of nation-building taking place in India during the first half of the twentieth century. Through these periodicals, it discusses three interconnected occurrences that contributed to the envisioning of new India: firstly, the construction of a politically aware public sphere through nationalistic sentiments and anti-imperial internationalism; secondly, India's localization of modernity as oscillating between the colonial subjects' reactionary modernity and the colonially administered modernity of domination; and thirdly, the emergence of a modernism that was more immersed in restructuring social and political systems of power than being restricted to formal and aesthetic novelty. Thus, drawing on writings published in Modern Review and Visva Bharati Quarterly, the paper assesses the degree to which the two periodicals realized the identity of new India. [ABSTRACT FROM AUTHOR]

The interface between African tradition and modernity is one of the concerns of spirited debates in the post-colonial period. Although most African writers deal with it, relatively few have attempted to depict how tradition and modernity may both benefit African societies. Modernity has reached Africa and, thus, the African tradition cannot remain intact. The utmost global portent that distresses human social life is the impact of modernity. Therefore, the paper's key objective is to delineate the degree of social impairment in the present-day Africa engendered by the interface between tradition and modernity. In Africa, modernity has not only influenced personal characteristics but also social, cultural, religious and the operation of establishments. Most believers of African tradition are very conventional, counterattacking the effects of modernity signalled by the colonial period, including the arrival of Christianity and Western teachings. This noted, the paper has utilised a qualitative research method and a textual analysis to critically scrutinise the impacts of the clash between tradition and modernity through the lens of the literary text, Heart of Redness (2000) by Zakes Mda. The findings from the study divulge the clash between African tradition and modernity has resulted in the erosion of many African traditional systems notwithstanding the dethronement of the colonial administration that empowered modernity at the expense of African traditional systems. The paper concludes that to reesseentialise African traditions, the remnants of colonialism should be successfully uprooted. This noted, this study will make a significant contribution to the rehabilitation of African traditions as it unravels the foundations and gatekeepers of modernity at the expense of African tradition. [ABSTRACT FROM AUTHOR]

The aim of the present paper is threefold. Firstly, in line with Stephen Ross and Susan Friedman's contributions in Modernism and theory: a critical debate (2009), our paper highlights how modernism survived throughout the second half of the 20th century in critical, literary and cultural theory. Secondly, it explains why postmodernism has failed both as a scientific (theoretical) discourse and as a periodization category. Lastly, the paper states the importance of both the achronological and non-historical category of "contemporary" and "the modern turn" in the Modernist Studies today, showing why these are major players in rethinking both modernism and the contemporary literature on the grounds of the former. Today, what we are witnessing is not the afterlife of modernism, but rather its full and "true" modernist life. [ABSTRACT FROM AUTHOR]

This paper explores difference within geographical writings in the transition to modernity in nineteenth century China. In some maps, the experiential realities of travelers were valued and expressed. More significantly, landscape maps sometimes pointed to a reality of absence rather than of presence. This contrasted with the arising modern commitment to triangulation, which deleted the phenomenological in favour of an omniscient 'view from nowhere'. It is conventional to treat this transition as an expression of progress in which non-Western scholars started to undo a scientific deficit regarding precision and measurement with the use of new tools, or for postcolonial scholars to propose heroic resistance from native map makers. Against these interpretations, the minutiae in the 1886 Chinese gazetteer Tukao of Tibet do not simply show a progressive or coerced transition, but rather the expression of an inconsistent difference. Tukao reflects different survey methods, producing fundamentally incompatible ontological worlds. The paper shows that the Tukao does not legislate between different practices, and argues that the alterity in Tukao offers lessons for postcolonial theory and practice, avoiding both hegemony of modern science and relativism. [ABSTRACT FROM AUTHOR]

The ambition of this paper is to say that if "cultural science" accepts the need to rethink culture along scientific rather than just critical lines, then at the same time physics must rethink its own commitment to "culture-free" methodology. That has only yielded what we might call "meaningless universe theory," without addressing ways that physics as a discourse is strongly marked by culture, with the usual signs of gender, race, and hegemony present in its methods. It needs to take responsibility for applications of its discoveries that enter the cultural sphere only to threaten its total annihilation. An alternative to meaninglessness might be to take more seriously the marginalized and derided cultures of everyday thinking, as is attempted by Bogna Konior, and for physics-as-a-discipline to join the effort to reform science. If self-criticism is good for the cultural goose, then it's good for the scientific gander; and a "cultural science" should say so. Since physics is the most scientific and least cultural of the sciences, this paper uses it as a limit case of knowledge realism. I argue that a science of culture requires reform of the ideology and applications of science as well as new models of culture. [ABSTRACT FROM AUTHOR]

An answer to the change of modern scholarly communication's structure was the British common sense school, which received significant reception in Europe. This paper offers an overview of the key-term of the common sense in different cultural environments, including Scottish thought, German philosophy, and the history of Hungarian philosophy; the connection of the anti-Kantians and the Scottish school in the Hungarian Controversy on Kant (1792-1822); and the school of Hungarian harmonistic philosophy in the middle of the 19th century. An inevitable element of the continental reception of the common sense tradition is the interpretation of Hans-Georg Gadamer in the initial chapters of his Truth and Method. The present paper intends to rethink Gadamer's analysis, based on the recent results of the history of philosophy and on the experiences of the historiography of Hungarian philosophy. [ABSTRACT FROM AUTHOR]

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