MUSIC OF THE “FOLKS‐NESHOME”

In their task of creating a style of “Jewish” national art music based on ethnographic research, many of the composers affiliated with the St. Petersburg Society for Jewish Folk Music wrote arrangements of traditional ethnic songs and dances for small chamber ensembles. These works, generally no longer than the duration of a traditional folk melody, and written with the aim of evoking Jewish village folk culture, occupy a genre that I call the “rural miniature”. This genre was popular in Eastern and Central Europe during this period, and was most commonly composed and performed by musicians who conducted ethnographic fieldwork themselves or studied the findings of other ethnographers of music. The rural miniature was a critical art music genre in the development of state and diaspora musical nationalism. Works in the genre assumed a standard role in the chamber music and solo repertoire during the first four decades of the twentieth century. As the genre’s early proponents moved away from their homes and settled throughout the diaspora, however, the continued survival of rural Jewish life appeared increasingly imperilled by urbanization, emigration, and anti‐Semitism. A discussion of Joseph Achron’s “Hebrew Melody” will demonstrate that, with this cultural migration, the ethnographic component of the rural miniature came gradually to be superseded by the aesthetic elements of propaganda and nostalgia, as the genre was appropriated for fictional idealizations of traditional life in the Eastern European shtetl ¹ 1. David Assaf defines the shtetl as “a physical enclave represented by hundreds of small and midsized towns in Eastern Europe whose Jewish character was in clear evidence”. Assaf, Journey to a Nineteenth‐Century Shtetl, 20. View all notes and expressions of a Zionist longing for the biblical Jewish homeland.     

The cultural salience of moral character and virtue declined in twentieth century America

In a large corpus of American books, we tracked how frequently words related to moral excellence and virtue appeared over the twentieth century. Considering the well-established cultural trend in the USA toward greater individualism and its implications for the moral domain, we predicted that terms related to morality and virtue would appear with diminishing frequency in American books. Two studies supported our predictions: Study 1 showed a decline in the use of general moral terms such as virtue, decency and conscience, throughout the twentieth century. In Study 2, we examined the appearance frequency of 50 virtue words (e.g. honesty, patience, compassion) and found a significant decline for 74% of them. Overall, our findings suggest that during the twentieth century, moral ideals and virtues have largely waned from the public conversation.     

Thoughts on the eve of the millennium

Spiritually hungry is how I would characterize our society in this last part of the twentieth century in the United States. Jung's statement that the world is hanging by a slender thread, and that only consciousness can save it, seems appropriate here.     

Fons Iustitiae: Justice in the City of God

This article seeks to account for the nature of human justice in the City of God. I argue that finite justice, for Augustine, is participatory; it always ‘refers’ itself to the font of justice from which it overflows; it is always received by participation in Christ’s justice. This claim implicates both of Augustine’s central adversaries in the City of God, namely, imperial paganism and Pelagianism. Attention to how Augustine weaves the two major polemical antagonists of the City of God, imperial paganism and Pelagianism, into the same cloth reveals a unified claim about justice in the City of God. Both of Augustine’s antagonists are guilty of claiming a self‐referential and self‐manufactured conception of justice. Pagans and Pelagians do not confess justice as a gift received; they instead treat it as something constructed on the tottering foundation of collective or personal virtue. Justice in both cases fails and finds its end in self‐glorification and pride. Finally, I propose that Augustine’s participatory account of justice has implications for a vexed twentieth‐century debate about the City of God, namely the question of what allegiance, responsibilities and loves citizens of the heavenly city ought to have towards the earthly city in which they live as pilgrims.     

Political Buddhism and the Modernisation of Thai Monastic Education: From Wachirayan to Phimonlatham (1880s–1960s)

This article focuses on the transformation of monastic education in Thailand through its modernisation from the 1880s to the 1960s. During this period two of the country's most prominent monks rose to power: Wachirayan of the Thammayut (Dhammayutika) branch of the Sangha and Phimonlatham of the Mahanikay (Mahānikāya) branch. The former was at the height of power in the late nineteenth/early twentieth century and the latter in the mid twentieth century. Through my examination of monastic education during these two periods, taking the influence of these two important monks as case studies, I argue that Sangha education is not just the inherited knowledge transmitted down the generations to monastic learners for religious ends and the preservation of Buddhism. Rather I show how political discourse can transform monastic education. Temporal and ecclesiastical politics have shaped, dominated and reformed Thai monastic education. This process has altered expectations—on the part of Thai Sangha as well as the laity at elite and popular levels—of what should be learned by monks. Here we shall see how Pali, vinaya (monastic discipline), abhidhamma (Buddhist philosophy and metaphysics), meditation and modern Western-derived subjects became prominent in Thai monastic education at different periods in the broader national and international contexts. This means that both the scope and arena for critical thinking are heavily determined by factors that are not solely religious by nature. Put another way, critical thinking has not been a priority in an intellectual arena dominated by political agendas and has been strongly curtailed by those agendas.     

Is There A Logic Of Confirmation Transfer?

This article begins by exploring a lost topic in the philosophy of science:the properties of the relations evidence confirming h confirmsh' and, more generally, evidence confirming each ofh₁, h₂, ..., h_m confirms at least one of h₁, h₂,ldots;, h_n'.The Bayesian understanding of confirmation as positive evidential relevanceis employed throughout. The resulting formal system is, to say the least, oddlybehaved. Some aspects of this odd behaviour the system has in common withsome of the non-classical logics developed in the twentieth century. Oneaspect – its ``parasitism' on classical logic – it does not, and it is this featurethat makes the system an interesting focus for discussion of questions in thephilosophy of logic. We gain some purchase on an answer to a recently prominentquestion, namely, what is a logical system? More exactly, we ask whether satisfaction of formal constraints is sufficient for a relation to be considered a (logical) consequence relation. The question whether confirmation transfer yields a logical system is answered in the negative, despite confirmation transfer having the standard properties of a consequence relation, on the grounds that validity of sequents in the system is not determined by the meanings of the connectives that occur in formulas. Developing the system in a different direction, we find it bears on the project of ``proof-theoretic semantics': conferring meaning on connectives by means of introduction (and possibly elimination) rules is not an autonomous activity, rather it presupposes a prior, non-formal,notion of consequence. Some historical ramifications are alsoaddressed briefly.     

Scripture,Metaphysics, and Poetry: Austin Farrer's The Glass of Vision with Critical Commentary

This article reviews two books by Robert MacSwain, Assistant Professor of Theology and Christian Ethics at the University of the South, Sewanee, Tennessee, which present and examine the work of Austin Farrer, perhaps the greatest Anglican theologian of the twentieth century. In Scripture, Metaphysics, and Poetry, MacSwain offers a critical edition of Farrer's 1948 Bampton Lectures, The Glass of Vision, printed with six essays which assess and examine the Lectures. In Solved by Sacrifice, he considers how Farrer's conception of what faith contributes to reasoned reflection on the study of God changed over the course of his lifetime. After drawing on the work of Henri de Lubac, E.B. Pusey, and contemporary critics, to reflect on The Glass of Vision, this article will suggest how Farrer's presentation of the form of divine truth in the human mind can illumine MacSwain's discussion of Farrer's religious epistemology.     

Traditionalism and reformism polemic in Malay–Muslim religious literature

At the end of the twentieth century, the Muslim academic world has been faced with a polemic between traditionalism and reformism, to the extent that it has come to preoccupy most present-day scholars. Most modern studies on contemporary Islamic law have mainly concentrated on Muslim countries in the Middle East and the Indian sub-continent, but this study will look at Malaysia, which is a relatively new field of Islamic legal inquiry. The article will concentrate on historical events in Malaysia from 1900 until the 1940s and, on the basis of what these events revealed, will highlight the legal polemic initiated by Malayan Islamic reformism and traditionalism. The discussion will focus on three issues: first, the capacity of human reason to understanding Islamic teaching; second, the concepts of ijtihād and taqlīd; and third, attitudes towards classical Muslim fiqh.     

Race and the Feminized Popular in Nietzsche and Beyond

I distinguish between the nineteenth‐ to twentieth‐century (modernist) tendency to rehabilitate (white) femininity from the abject popular, and the twentieth‐ to twenty‐first‐century (postmodernist) tendency to rehabilitate the popular from abject white femininity. Careful attention to the role of nineteenth‐century racial politics in Nietzsche's Gay Science shows that his work uses racial nonwhiteness to counter the supposedly deleterious effects of (white) femininity (passivity, conformity, and so on). This move—using racial nonwhiteness to rescue pop culture from white femininity—is a common twentieth‐ and twenty‐first‐century practice. I use Nietzsche to track shifts from classical to neo‐liberal methods of appropriating “difference.” Hipness is one form of this neoliberal approach to difference, and it is exemplified by the approach to race, gender, and pop culture in Vincente Minnelli's film The Band Wagon. I expand upon Robert Gooding‐Williams's reading of this film, and argue that mid‐century white hipness dissociates the popular from femininity and whiteness, and values the popular when performed by white men “acting black.” Hipness instrumentalizes femininity and racial nonwhiteness so that any benefits that might come from them accrue only to white men, and not to the female and male artists of color whose works are appropriated.     

Frege’s <Emphasis Type="Italic">Begriffsschrift</Emphasis> as a <Emphasis Type="Italic">lingua characteristica</Emphasis>

In this paper I suggest an answer to the question of what Frege means when he says that his logical system, the Begriffsschrift, is like the language Leibniz sketched, a lingua characteristica, and not merely a logical calculus. According to the nineteenth century studies, Leibniz’s lingua characteristica was supposed to be a language with which the truths of science and the constitution of its concepts could be accurately expressed. I argue that this is exactly what the Begriffsschrift is: it is a language, since, unlike calculi, its sentential expressions express truths, and it is a characteristic language, since the meaning of its complex expressions depend only on the meanings of their constituents and on the way they are put together. In fact it is in itself already a science composed in accordance with the Classical Model of Science. What makes the Begriffsschrift so special is that Frege is able to accomplish these goals with using only grammatical or syncategorematic terms and so has a medium with which he can try to show analyticity of the theorems of arithmetic.     

The Aesthetic Collision: Hans Urs von Balthasar on the Trinity and the Cross

The relationship envisioned by Hans Urs von Balthasar between the Trinity and the events of Christ's passion and death has elicited concern from various theologians that he has muddled the important distinction between God's eternal life ad intra and his interaction with the world through the economy of his actions. This article argues that such a reading of Balthasar's theology is ultimately a serious misconstrual of his work since it overlooks the aesthetic categories established early in The Glory of the Lord through which his narration of the cross‐event must ultimately be interpreted. By interpreting Balthasar in this manner, this article clarifies the content of what is perhaps Balthasar's most important theological contribution, and provides a creative alternative for how best to situate the relationship (oft‐discussed in twentieth‐century theology) between the Trinity and the crucifixion.     

Christian–Muslim Relations in South Africa (circa 1986–2004): Charting Out a Pluralist Path

South Africa, like many other nation-states in sub-Saharan Africa, has been a multi-lingual, multi-ethnic, multi-cultural and multi-religious state for more than a century. This mosaic character of South African society stimulated Archbishop Desmond Tutu to aptly describe it as ‘the rainbow nation’. The population of South Africa's rainbow nation numbers in the region of 44.8 million, and is predominantly Christian. Other members of this nation belong to numerous other religious traditions, including Muslims, who make up roughly 1.5% (less than one million) of the total population. Despite their small numbers, Muslims have played a prominent role in South African society before and throughout the twentieth century, and their relationship with the majority Christian society, particularly within the African, Coloured and Indian communities, may generally be described as cordial.     

Nimitta and visual methods in Siamese and Lao meditation traditions from the 17th century to the present day

ABSTRACT

This article focuses on a range of meditation practices in Siam and Laos from the early sixteenth century to the present, using primarily published materials from the early twentieth century, especially a survey of traditional or boran meditation published in 1936 by the Thammayut monk Phramahachoti Jai Yasothararat (1897–1963). The works he compiled stem from high-ranking Lao and Siamese clerics including three Supreme Patriarchs: Sivisuddhisom (Laos; sixteenth century), Suk (Siam; 1733–1822) and Don (Siam; 1771–1852). All are examples of what might be called the boran kammatthan, i.e. a traditional and somewhat technical form of meditation that had flourished widely prior to the encroachment of monastic and social reforms, eventually losing out to Burmese Vipassana and Thai Forest tradition meditation techniques. To facilitate the comparison, the study focuses on nimitta and other visual aspects of meditation in the systems, revealing considerable diversity even within boran kammatthan. Continuities with contemporary meditation systems amongst three living traditions are then explored. These include meditation lineages at Wat Ratchasittharam, Wat Pradusongtham and the network of temples that adopt Sodh Candasaro’s (1884–1959) Dhammakaya meditation method.     

Creation is Incarnation: The Metaphysical Peculiarity of the Logoi in Maximus Confessor

Maximian logoi or the “principles” of created being are often virtually identified with Platonic ideas or forms. This assumption obscures what is distinctive about Maximus's concept of the logoi. I first note two metaphysical peculiarities of his doctrine, and then propose that these only make sense if we follow Maximus's own directive to read the logoi through Christology proper – that is, as describing creation as the Word's cosmic Incarnation. This suggests, in creative tension with a good deal of twentieth‐century philosophical theology, that the God‐world relation is not fully exhausted by the analogia entis: Maximus divines a still deeper hypostatic (not natural) identity between Word and world that actually generates natural difference – for perhaps the first and only time in the history of Christian thought. Here I assay a first step toward retrieving that relation.     

Disputes over Philosophical Views in the First Half of the Twentieth Century and Development of Contemporary Chinese Philosophy

To explore the development of contemporary Chinese philosophy, fundamentally, is to explore the development of Marxist philosophy in contemporary China. The disputes over philosophical views in Chinese academic circles during the first half of the twentieth century have been focused on understanding Marxist philosophy from such aspects as “what kind of philosophy Chinese society needs,” “the relation of philosophy to science,” and “philosophy as an idea to reflect on one’s life.” These explorations have provided us a significant ideological insight into the development of Marxist philosophy and contemporary Chinese philosophy; that is, in contemporary China, Marxist philosophy, as a doctrine of the liberation and all-round development of human beings, exists not only as a kind of “doctrine” or “academy” but also as a kind of widely accepted “xueyuan (academic cultivations)” among people. Translated by Zhao Zhiyi from Jourmal of Jilin University (Social Sciences), 2005:1     

The Harmonium in Sikh Music

The harmonium has become the standard instrument in all Sikh musical worship (kirtan) performances and it seems inseparable from the Sikh musical experience. In the mid-nineteenth century, however, the kirtan experience was considerably different. Until the early twentieth century, kirtanis performed kirtan on stringed instruments and adhered to a number of complex traditional musical themes and structures. Following the introduction of the harmonium, kirtanis became attracted to this instrument and in the space of 50 or 60 years, the harmonium became their instrument of choice. This paper explores this theme and attempts to deconstruct the history of the harmonium and the reasons why it became so attractive as an instrument of choice for Sikh kirtanis. We explore the popularity of the harmonium amongst Indian musicians in general before attempting to understand why Sikh kirtanis rejected stringed instruments and chose the harmonium.     

Beyond the Schools of Psychology 1: A Digital Analysis of Psychological Review, 1894–1903

Traditionally, American psychology at the turn of the twentieth century has been framed as a competition among a number of “schools”: structuralism, functionalism, behaviorism, etc. But this is only one way in which the “structure” of the discipline can be conceived. Most psychologists did not belong to a particular school, but they still worked within loose intellectual communities, and so their work was part of an implicit psychological “genre,” if not a formalized “school.” In this study, we began the process of discovering the underlying genres of American psychology at the turn of the twentieth century by taking the complete corpus of articles from the journal Psychological Review during the first decade of its publication and conducting a statistical analysis of the vocabularies they employed to see what clusters of articles naturally emerged. Although the traditional functionalist school was among the clusters we found, we also found distinct research traditions around the topics of color vision, spatial vision, philosophy/metatheory, and emotion. In addition, momentary clusters corresponding to important debates (e.g., the variability hypothesis) appeared during certain years, but not others.     

Exile and return: from phenomenology to naturalism (and back again)

Abstract

Naturalism in twentieth century philosophy is founded on the rejection of ‘first philosophy’, as can be seen in Quine’s rejection of what he calls ‘cosmic exile’. Husserl’s transcendental phenomenology falls within the scope of what naturalism rejects, but I argue that the opposition between phenomenology and naturalism is less straightforward than it appears. This is so not because transcendental phenomenology does not involve a problematic form of exile, but because naturalism, in its recoil from transcendental philosophy, creates a new form of exile, what I call in the paper ‘exile from within’. These different forms of exile are the result of shared epistemological aspirations, which, if set aside, leave open the possibility of phenomenology without exile. In the conclusion of the paper, I appeal to Merleau-Ponty as an example of what phenomenology without epistemology might look like.     

Creativity and the artwork: the perspectives of a painter and a philosopher

Creativity in Robert Henri's view is a gratuitous act, shot through with mystery; what is left after such an act is the artwork itself as concrete evidence that such a heightened state of consciousness has been achieved. This paper will examine Henri's understanding of the nature of creativity from his perspective as a twentieth century New York painter, in conjunction with Eliot Deutsch's theoretical insights as a philosopher deeply interested in the nature of the experience of an artwork. In his Essays on the nature of art, Deutsch presents the view that the experience of an artwork involves the assimilation of the work's aesthetic force, the recognition of its meaning, the discernment of its formal dimensions, and ‘calls for a special appropriation that yields an integrated wholeness’. This paper presents commonalities between Henri's and Deutsch individual perspectives and discusses some value‐centred educational implications that could be drawn from these commonalities.     

The pretense of psychology as science: The myth of mental illness in Statu Nascendi

If I was profoundly shocked by the Varieties [of Religious Experience, by William James], that was not because some of the facts described in it were such as I would rather not hear about. They were, on the whole, amusing. Nor was it because I thought James was doing his work clumsily. I thought he did it very well. It was because the whole thing was a fraud.... Psychology... regarded as the science of the mind, is not a science. It is what “phrenology” was in the early nineteenth century, and astrology and alchemy in the Middle Ages and the sixteenth century: the fashionable scientific fraud of the age.... There were, I held, no merely moral actions, no merely political actions, and no merely economic actions. Every action was moral, political, and economic.