The supreme court of Israel: Formative years, 1948–1955

In seeking to establish a paradigm of a literary “New Jew” for the early twentieth century, we must view the cultural developments of the time on the background of European modernist culture. During this period the European “New Jew” underwent many incarnations, including Max Nordau's muscular hero, Buber's “Renaissance” Jew, Berdyczewski's Nietzschean “new man,” Herzl's “authentic Jew,” and the Hebrew literary talush (rootless person). All the divergent ideas of Jewish renewal propounded in Europe were united in Shaul Tchernichovsky's poetry, either through deliberate reference or as a result of the tenor of the time. This article examines Tchernichovsky's implicit conception of the “New Jew” through two poems: “Lenokhah pesel Apollo” (Before a statue of Apollo, 1899) and “Ani – li misheli ein klum” (I have nothing of my own, 1937).     

Mostafa Malekian: Spirituality,Siyasat‐Zadegi and (A)political Self‐Improvement

Mostafa Malekian has yet to receive much attention in Western academic literature pertaining to Iranian intellectual life, but inside Iran, he has emerged as a popular public intellectual; seen as both a culmination of and rupture with the project of “religious intellectualism.” Rather than offer a revolutionary and politically engaged vision of Islam, or a “reformist” or “democratic” interpretation of Shi?ism, his project seeks to integrate what he calls “rationality” (?aqlaniyat) and “spirituality” (ma?naviyat). As Malekian's project has developed, it has broken, in a number of important respects, with mainstream Islam as practiced in Iran, the religious reformist project, and even organized religion as a whole. This article seeks not only to offer one of the first comprehensive analysis of his existential and social thought in English, but also to analyze his project's deep affinities with a pervasive fatigue vis‐à‐vis collective projects of political emancipation and even “politics” tout court, in the latter phases of the “reformist” President Hojjat al‐Islam Seyyed Mohammad Khatami's tenure.     

Mourning the Un-mournable? Political Theology Between Refugees and Religion

Since the arrival, or the attempted arrival, of millions of refugees in Europe, the performances of the Center for Political Beauty – a Berlin-based collective of artists and activists – have had a huge impact on public and political debates about Germany's migration policies. In this paper, I analyze the performance “The Dead Are Coming” in which the artists buried refugees who drowned in their attempt to enter the European Union. Drawing on Judith Butler's political philosophy of performativity, I assess “The Dead Are Coming” as a “doing” rather than a “describing” of dignity. I argue that the integration of God into the practices of mourning enables both the activists and the audience to resist the differential distribution of dignity in Europe's migration policy. Ultimately, I advocate a re-thinking of political theology in which art learns from theology and theology learns from art in order to promote dignity under de-dignifying conditions.     

Rammohun Roy and the new language of monotheism

Rammohun Roy, the great 19th‐century intellectual, was the first Indian to respond to western ideas. His approach was selective, rejecting what he felt to be incompatible with the needs of Hindu society. This paper deals with his response to Western religious ideas. Roy sought to reform Hindu religion by claiming to restore the original monotheism of the ancient vedic‐Upanisadic period by cleansing Hinduism of its later corruption, as represented by 19th‐century Hindu Idolatry. This paper argues that firstly, Roy's claim rested on the appropriation of the Enlightenment discourse contra orthodox Christianity, for he too, like deists and freethinkers, sought to undermine institutional priesthood. However, the fundamental issue here is Roy's claim that Vedic‐Upanisadic religion was monotheistic. Monotheism is a doctine entirely rooted in the traditions of the Religions of the Book, which believe in the total “otherness”; of God, thus setting up a binary opposition between monotheism and polytheism. Hinduism, on the other hand, is more relativistic in its conception of divinity, and monotheistic tendencies in Hinduism, if it is possible to speak of Hindu “monotheism”;, are looser and more flexible. In fact, Roy's “monotheism”; is a modern reinterpretation in the light of the monotheism of the people of the Book. But while Roy was expounding his “monotheism”;. Western conceptions of monotheism were undergoing profound transformations, under the impact of the newly‐discovered Eastern religions. In other words, modern conceptions of monotheism are informed with the cross fertilisations of Eastern and Western religions.     

“Kontakte” – Reflexionen naturwissenschaftlich‐technischer Innovationsprozesse in der frühen Elektronischen Musik Karlheinz Stockhausens (1952–1960)

“Kontakte” – Reflections of Innovative Processes in Science and Technology in Karlheinz Stockhausen's Early Electronic Music (1952–1960). The following article will give an overview of the interdependence of aesthetic and scientific/technical developments in German composer Karlheinz Stockhausen's early works of electronic music. It is an outline of the major steps in his artistic evolution between the works “Etude (Musique concrète)” and “Kontakte”, their relation to innovations in psychoacoustic and sound‐studio technology as well as the impact, that the works from that period had on the fundamental changes in musical aesthetics during the course of the 20th century.     

Reform Spirit and Regional Theaters

The rise of local theaters during the latter half of the 19th century was due to a variety of intrinsic and extrinsic causes. The decline of Kunqu opera as a performing art tailored to the taste of the gentry society, artistic innovations in regional theaters – particularly that of Jingju opera – as well as a more commercialized economy all contributed to this development. Moreover, reformist impulses among many literati-playwrights at the turn of the 20th century provided momentum, leading to the formation of the reform movement in Chinese theater (xiqu). Although influence from Japan and the West played an important part in the process, Yu Zhi (1809–1874) can be regarded as a “forerunner,” who promoted regional theaters as a tool for social reform. Through an examination of him and his “benevolent plays” in the Shuji tang jinyue collection, this study sheds light on his effort to reform society through xiqu, as well as possible connections with the later xiqu reform movement.     

The Senzai Maru's visit to Shanghai and its understanding of China

ABSTRACT

The significance of the Senzai Maru’s 1862 journey to Shanghai was great. From this opportunity, Japan not only learned from its neighbor the danger of closing off one’s borders and refusing to change, but also the importance of expanding its horizons and “learning from the world.” From these lessons, Japan transitioned from “expelling barbarians” toward “enlightenment,” from conservative to “reformist.” After successfully overthrowing the Tokugawa shogunate, Japan’s Meiji reforms thrived.     

State building and European integration in Ukraine

ABSTRACT

The article analyzes the impact on statebuilding as an aspect of Ukraine’s integration with the EU. The Euromaidan had a profound, yet hardly recognized, effect on EU-Ukraine relations, particularly in terms of the EU’s subsequent support of domestic reforms in Ukraine. Following the Euromaidan, the EU supported Ukraine’s aspirations to enter “economic integration and political association” by concluding an Association Agreement – an agreement which exceeded the capacity of the Ukrainian state to implement it. To increase this capacity, the EU has supported reform of public administration and has provided far-reaching assistance on capacity building in the government. This article posits that since 2014 European integration has become tantamount with (re)building the state structures in Ukraine. Therefore, the significance of European integration for Ukraine goes beyond the implementation of the Association Agreement and extends to root-and-branch reform of Ukrainian state structures.     

Der Kampf gegen den „Schwarzen Tod”︁. Quarantäne und Epidemiebekämpfung der frühen Neuzeit im Mittelmeer aufgezeigt am Beispiel Maltas

During early modern period Mediterranean people feared epidemics far more than war and other destructive activities. Where epidemics, especially the plague, struck, all communications broke down and trade just withered away. With the coming of the Knights of St. John in 1530 the Maltese Islands became increasingly important as an international boarding place in the very center of the Mediterranean. Soon the maritime development of the Order's State was enhanced by the high regard in which the Maltese Quarantine System was held by European countries in the 17th and 18th century. The aetiology of plague was then unknown and the restrictive measures adopted by the Maltese Quarantine System too were in accordance with the approved epidemiological practices and theories of the time. This article tries to single out the importance of the Maltese Quarantine as a kind of medical “shield” for the southern European countries.     

Iqbal’s and Hassan’s Complaints: A Study of “To the Holy Prophet” and “SMS to Sir Muhammad Iqbal”

Muhammad Iqbal and Mohd. Kamal Hassan respectively wrote “To the Holy Prophet” and “SMS to Sir Muhammad Iqbal” in the 1930s and in the 2000s – two extremely challenging times, as in the former most Muslim-majority countries were under European colonial rule and in the latter, Western global powers wove an all-pervasive web of domination and exploitation of them. They focus on the internal weaknesses of subjugated Muslims and lament that, since the attitude of many of them is characterized by inaction and reliance on others, domination by foreign powers became an inevitable corollary. A culture of self-indulgence, stagnation, and complacency precipitated their decline and facilitated their exploitation by powerful outside interests. In their pursuit to understand the reasons for Western domination over Muslim societies, they studied the “moral paralysis” of colonized Muslims in order to reform them. Accordingly, their analysis of the subordinate position of Muslim peoples and countries can clearly be viewed through the lens of Bennabi’s notion of “colonizability,” as Iqbal’s and Hassan’s complaints in the poems mostly involve exposing several of their weaknesses that prevented them from playing their actual role, and hindered them from realising their potential, in the world.     

18th‐Century pacific voyages of discovery, “big science”, and the shaping of an European scientific and technological culture

Abstract

The European exploration of the Pacific Ocean in the latter half of the eighteenth century is usually presented as part of the Enlightenment's quest for pure knowledge, knowledge which was shared freely in the “Republic of Letters”. In this essay, however, these expeditions are set against the background of a ferocious struggle between western European states to dominate the world, bringing together national political, commercial, military, and learned institutions, showing them to be more akin to today's “big science” than to an activity of free‐minded, autonomous, gentlemen. The holistic approach developed to apprehend “big science” in today's world is thus used to reexamine scientific cooperation as well as the circulation of men, objects, texts (including maps) and ideas in the politico‐economic context of early modern Britain, France and Holland, the relationship between this “big science” and eighteenth‐century, western European society, and how these shaped European scientific culture and identity. The paper ends with some reflections on the contrast between “big scientific” activity in the two periods.     

ALL WRITTEN UP

This edited collection of conference papers moves historiographical debate beyond the cultural, linguistic, subjective, and archival “turns,” and beyond historiographical questions asked from the “postcolony,” to consider the historian's role as writer and in relationship to his or her (dead) subjects. Wider cultural appropriations of the Holocaust frame several contributions and underpin the ethics of historical reconstruction discussed. This review of Unsettling History considers “raising the dead” as a paradigmatic activity of Western social historians, first articulated in the European nineteenth century. Using the perspective of its editors and contributors, it argues for a yet more detailed attention to historians' acts and performances of writing.     

Eliding the Esoteric: R. J. Campbell and Early Twentieth Century Protestant Discourse in Britain

R. J. Campbell was arguably the most renowned British religious figure of his generation, a prominent promoter of reform as a leader of non‐conforming Protestantism in Britain at the turn of the twentieth century. He is generally regarded as a promulgator of pre‐war optimism, a universalist who courted personal fame and who sparked an intra‐Protestant sectarian crisis when he initiated a new reformist movement, the “New Theology.” Most of the analysis, including Campbell's suspect retrospective memoir, treat this religious ferment as rooted in Protestant/Christian perturbation. This perspective does not allow for a wider consideration of the vibrant religious milieu of enquiry then in vogue which brought Campbell into contact with a variety of esoteric ideas and philosophies and their interlocutors. Absent this focus, important figures participating in that religious colloquy are marginalised. My article seeks to fill out the commonly accepted version of events. Material not previously examined is interrogated towards illuminating Campbell's wider interests. It postulates that Campbell was one of a number of contributors to a broad discussion on religious ideas and their relationship to Christianity, one of a number of figures shaped by, as much as shaping, the contemporary discursive environment.     

THE TIME OF THE SELF AND THE TIME OF THE OTHER

What is time? This essay offers an attempt to think again about this oldest of philosophical questions by engaging David Hoy's recent book, The Time of Our Lives: A Critical History of Temporality, which proposes a “history of time‐consciousness” in twentieth‐century European philosophy. Hoy's book traces the turn‐of‐the‐century debate between Husserl and Bergson about the different senses of time across the various configurations of hermeneutics, deconstruction, poststructuralism, and feminist theory. For him, what is at stake in such a project is to distinguish between the scientific‐objective “time of the universe” and the phenomenology of human temporality, “the time of our lives.” Hoy's approach is to organize his book around the three tenses of time—past/present/future—and to view objective‐scientific time as derived from the more primordial forms of temporalizing lived experience that occur in our interpretation of time. In my reading of Hoy's work, I attempt to explore how “time” (lived, experiential, phenomenological) can be read not in terms of “consciousness” (Hoy's thematic), but in terms of the self's relationship with an Other. That is, my aim is less to establish a continental tradition about time‐consciousness, understood through the methods of genealogy, phenomenology, or critical theory, than it is to situate the problem of time in terms of an ethics of the Other. In simple terms, I read Hoy's project as too bound up with an egological interpretation of consciousness. By reflecting on time through the relationship to the Other rather than as a mode of the self's own “time‐consciousness,” I attempt to think through the ethical consequences for understanding temporality and its connection to justice.     

Engels and the question about cities

In his 1969 Trevelyan Lectures, Franco Venturi argued that Kant's response to the question “What is Enlightenment?” has tended to promote a “philosophical interpretation” of the Enlightenment that leads scholars away from the political questions that were central to its concerns. But while Kant's response is well known, it has been often misunderstood by scholars who see it as offering a definition of an historical period, rather than an attempt at characterizing a process that had a significant implications. This article seeks (1) to clarify, briefly, the particular question that Kant was answering, (2) to examine – using Jürgen Habermas’ work as a case in point – the tension between readings that use Kant's answer as a way of discussing the Enlightenment as a discrete historical period and those readings that see it as offering a broad outline of an “Enlightenment Project” that continues into the present, and (3) to explore how Michel Foucault, in a series of discussions of Kant's response, sketched an approach to Kant's text that offers a way of reframing Venturi's distinction between “philosophical” and “political” interpretations of the Enlightenment.     

Red outposts in a hostile landscape: People's houses,People's parks and the reconstruction of rural southern Sweden's political geography, 1889–1909

Organizing rural workers has always proved to be a challenge for the labour movement. This was especially the case in Scandinavia where well into the industrial era, labour and property relations in the agricultural countryside remained essentially feudal in character. Nonetheless, and especially in the rich agricultural districts of the southernmost province of Skåne, the Swedish labour movement had succeeded spectacularly by the interwar years. Perhaps unintuitively, a key to its success was that it focused as much money and energy on constructing new spaces of culture and leisure – so-called People's Houses and People's Parks – as it did to direct workplace organizing. Drawing on Kevin Cox's concepts of “spaces of dependence” and “spaces of engagement,” this paper explains how and why Sweden's labour unions succeeded in remaking Skåne's political geography and transformed the region into one of the strongest social-democratic districts in early-twentieth century Sweden.     

Sri Lankan Muslims: between ethno‐nationalism and the global ummah

ABSTRACT. Sri Lanka's Sunni Muslims or “Moors”, who make up eight percent of the population, are the country's third largest ethnic group, after the Buddhist Sinhalese (seventy‐four per cent) and the Hindu Tamils (eighteen per cent). Although the armed LTTE (Tamil Tiger) rebel movement was defeated militarily by government forces in May 2009, the island's Muslims still face the long‐standing external threats of ethno‐linguistic Tamil nationalism and pro‐Sinhala Buddhist government land and resettlement policies. In addition, during the past decade a sharp internal conflict has arisen within the Sri Lankan Muslim community between locally popular Sufi sheiks and the followers of hostile Islamic reformist movements energised by ideas and resources from the global ummah, or world community of Muslims. This simultaneous combination of “external” ethno‐nationalist rivalries and “internal” Islamic doctrinal conflict has placed Sri Lanka's Muslims in a double bind: how to defend against Tamil and Sinhalese ethnic hegemonies while not appearing to embrace an Islamist or jihadist agenda. This article first traces the historical development of Sri Lankan Muslim identity in the context of twentieth‐century Sri Lankan nationalism and the south Indian Dravidian movement, then examines the recent anti‐Sufi violence that threatens to divide the Sri Lankan Muslim community today.     

Modernisation without ‘banalisation’: Towards a new era in French African aid relations?

This article considers recent changes in France's assistance programme to black Africa. It looks at the historic logic underpinning France's aid policies and structures; examines the latest reforms; and attributes these to the election of a reformist socialist government, a favourable political climate, globalisation and the constraints of EMU. The main obstacle to reform is said to be President Chirac who remains attached to the old logic of French African relations. Ultimately, however, it is not the struggle between modernisers and traditionalists but pressures from France's African and European partners which will determine the future of French aid policy.     

FELLOW CITIZENS AND IMPERIAL SUBJECTS: CONQUEST AND SOVEREIGNTY IN EUROPE'S OVERSEAS EMPIRES

This article traces the association between the European overseas empires and the concept of sovereignty, arguing that, ever since the days of Cicero—if not earlier—Europeans had clung to the idea that there was a close association between a people and the territory it happened to occupy. This made it necessary to think of an “empire” as a unity—an “immense body,” to use Tacitus's phrase—that would embrace all its subjects under a single sovereign. By the end of the eighteenth century it had become possible, in this way, to speak of “empires of liberty” that would operate for the ultimate benefit of all their “citizens,” freeing them from previous tyrannical rulers and bringing them under the protection of more benign regimes. In such empires sovereignty could only ever be, as it had become in Europe, undivided. The collapse of Europe's “first” empires in the Americas, however, was followed rapidly by Napoleon's attempt to create a new kind of Empire in Europe. The ultimate, and costly, failure of this project led many, Benjamin Constant among them, to believe that the age of empires was now over and had been replaced by the age of commerce. But what in fact succeeded Napoleon was the modern European state system, which attempted not to replace empire by trade, as Constant had hoped, but to create a new kind of empire, one that sought to minimize domination and settlement, and to make a sharp distinction between imperial ruler and imperial subject. In this kind of empire, sovereignty could only be “divided.” Various kinds of divided rule were thus devised in the nineteenth century. Far, however, from being an improvement on the past, this ultimately resulted in—or at least contributed greatly to—the emergence of the largely fictional and inevitably unstable societies that after the final collapse of the European empires became the new states of the “developing world.”     

The ethnic democracy debate: how unique is Israel?

ABSTRACT. Sammy Smooha's “ethnic democracy” model challenged the notion of the uniqueness of Israel by setting it as the archetype of a special type of democracy: “ethnic democracy”. But contrary to what Smooha suggests, Israel's national identity is indeed unique. In each of Smooha's East European examples, besides the concept of a core ethnic nation, exists the notion of a civic territorial nation, which makes possible the integration or ‘assimilation’ into the dominant culture of those who are not members of the core ethnic nation. Yet, Israel's national identity does not recognise the existence of a civic territorial nation and makes no provisions for the integration or assimilation of non‐Jews, especially Arabs, into the dominant Hebrew culture. Setting Israel as an archetype for his model prevents Smooha from exploring the possibility that, unlike Israel, East European “ethnic democracy” could be a transitional phase towards a liberal democracy.