Genealogy Of Concept Research Articles

What connects positivism and interpretivism in cross-cultural management studies: Genealogy as a method for re-ordering disciplinary knowledge

Cross-cultural management (CCM) studies is the discipline that investigates the interrelations between culture, management and organization, and ensuing implications. Like all disciplines, it is built upon certain presumed ‘disciplinary truths’, such as paradigmatic delineations, and assumptions of how culture should be studied differently within different paradigms. Such presumed truths easily become ‘trends’, potentially even disciplinary closures. In this article, I show how the concept of genealogy (Foucault), can help challenge prevalent ideas of how the disciplinary knowledge of CCM studies is ordered, in particular the idea that positivism and interpretivism are opposing CCM paradigms which study culture in distinct ways. It then becomes apparent how positivism and interpretivism, as selectively understood and delineated by CCM studies, are characterized by a shared focus on stable and immaterial selected aspects of culture and, consequently, suffer from the same limitations. Genealogy thus ‘un-fixes’ disciplinary knowledge and, via widening the scope of the analysis, enables CCM scholars to make choices beyond presently taken-for-granted disciplinary delineations.

All Colours Of Translation Matthew Reynolds (ed.), 2019. Prismatic Translation, Cambridge: Legenda

This article discusses the volume of essays Prismatic Translation, edited by Matthew Reynolds (Cambridge: Legenda, 2019) in light of the history of optical metaphors for translation and recent modernist studies. Tracing the conceptual genealogy of the term and the subtleties of its theoretical usage, the author argues that “prismatic translation” remains an impressive though still excessively ambiguous translation studies metaphor that has not yet solidified into a precise and operative theoretical tool. Notwithstanding these objections, Prismatic Translation can be considered an excellent reference volume for professionals and students engaged in literary and cultural translation studies, as well as comparative modernist studies.

Conceptual engineering for analytic theology

ABSTRACT Conceptual Engineering is the method (or methods) via which we can assess and improve our concepts. Can Conceptual Engineering be usefully employed within analytic theology? Given that analytic theology and analytic philosophy effectively share the same philosophical toolkit then if Conceptual Engineering works well in philosophy then it ought to work well in analytic theology too. This will be our working hypothesis. To make good on this hypothesis, we first address two challenges. The first challenge makes conceptual engineering look to be too inclusive; the second challenge makes it look to be too revolutionary (for analytic theology). To address these challenges, we propose a refined characterisation of Conceptual Engineering. We then turn to consider a number of case studies where analytic theology and conceptual engineering may fruitfully cooperate. These are: theological disagreements, inter-faith dialogue, meaning change, celibacy, AI, the name of God and conceptual genealogy.

What do we want from a concept?

The article ‘What is “affective infrastructure”?’ sought to historicize and rework a concept in geographical and philosophical thought. In doing so, it aimed to understand how scholars use the notion of ‘affective infrastructure’ to clarify the specific (but also rather diverse) relationships among spaces or worlds or ideas to which it was applied. The article also offered my own wagers: that in grasping at infrastructure today, scholars are sometimes implicitly missing – or explicitly disavowing – some of the historical-materialist and partisan origins and potential uses of the concept in continental theory, but also revolutionary movement analysis. Five reviews by six readers disaggregate my attempts to clarify and synthesize the stakes of this concept. This commentary responds to each of these generous accounts and reflects on the mediating work and stakes of conceptual genealogies, inventions, and rehabilitations.

Cultural Encounter, Race, and a Humanist Ideology of Empire in the Art of Trecento Venice

Cultural Encounter, Race, and a Humanist Ideology of Empire in the Art of Trecento Venice

“I’m Gonna Dedicate This One to Miss Franklin”

This article uses Joseph Roach’s concept of performance genealogy, the constitutive nature of memory and surrogation that takes place at the site of performance, to examine the passing of the peace that took place at Aretha Franklin’s funeral, at which singers Fantasia Barrino and Jennifer Hudson performed. Barrino and Hudson’s voices, movement, and physical comportment echo the Baptist and Holiness-Pentecostal, or Sanctified, environments that Franklin first encountered as a child and that she continued to reflect throughout her life. But to hear these resonances, it is necessary to differentiate them from Afro-Protestant settings that are often collapsed into monolithic representations of a singular “Black church.” I specify how scholars hear Black women’s voices by showing that Barrino’s and Hudson’s particularities emanate certain characteristics of Franklin, enough to summon memories but not to mimic. Learning to hear individual Black women’s voices within a performance genealogy demands perceiving the different genres of spiritual theater that require different techniques of voice and presence. Seeing the distinctions among her inheritors allows scholars, audiences, and critics alike to perceive the theatrical education in Black sonic creation and makes possible representing Aretha Franklin’s artistic and interpretive brilliance. Ultimately, I argue that in order to respect Aretha Franklin, we must heed her assertion that there is in fact only one Aretha Franklin who is the sum of several social and spiritual worlds that inspired her artistic interpretations and that those in her lineage are not homogenous representations but share in her multitudes.

Mystifying Kabbalah: Academic Scholarship, National Theology, and New Age Spirituality by Boaz Huss

Reviewed by: Mystifying Kabbalah: Academic Scholarship, National Theology, and New Age Spirituality by Boaz Huss Jeremy Phillip Brown Boaz Huss. Mystifying Kabbalah: Academic Scholarship, National Theology, and New Age Spirituality. Translated by Elana Lutsky. Oxford Series in Western Esotericism. New York: Oxford University Press, 2020. 200 pp. Boaz Huss has made original contributions to research on medieval Kabbalah, the long reception of the Zohar, North African Kabbalah, new religious movements, contemporary Kabbalah, and Jewish spirituality. Mystifying Kabbalah, which runs the gamut of Huss's research agenda, is ably translated by Elana Lutsky from Huss's 2018 Hebrew monograph, The Question of the Existence of Jewish Mysticism: The Genealogy of Jewish Mysticism and the Theologies of Kabbalah Research. The title of the Hebrew original drives from a 1906 letter written by Martin Buber, in which the grandson of the Maskil Solomon Buber made a fledgling argument for "the [mere] existence of Jewish mysticism." The letter is an apt point of reference for a book dealing with the "invention" of Jewish mysticism. Synthesizing several articles composed by Huss going back at least as far as 2007, Mystifying Kabbalah examines the discursive formation of Jewish mysticism as a modern category of analysis, an approach that finds inspiration, per the author's express claims, in the work of Talal Asad, Russell McCutcheon, and Timothy Fitzgerald. Huss's project is comprised of five main trajectories: (1) a genealogy of the modern construction of mysticism, which, per Huss, is based upon universalist presuppositions of a theological order, presuppositions congenial to imperialist sponsorship; (2) a reconstruction of how modern Jewish scholars, with Buber and Gershom Scholem in leading roles, assimilated this construction of mysticism [End Page 427] when casting Kabbalah and Hasidism as "Jewish mysticism" to promote Jewish national consciousness; (3) a daring account of how persevering in their use of a putatively uncritical category has served the interests of the author's own teachers and colleagues; (4) an analysis of how the scholarly construction of "Jewish mysticism" has nourished contemporary spirituality; and (5) a methodological indictment of the category, which seeks to liberate research on Kabbalah and Hasidism from its subordination to "Jewish mysticism." The book is structurally analogous to the conceptual genealogies of other scholars who have leveraged foundational interventions in the study of religion, such as Karen King's 2003 What Is Gnosticism?, or more recently, Daniel Boyarin's 2018 Judaism: The Genealogy of a Modern Notion. In this sense, the analytical mood assumed by Huss fits, like the modern concept of mysticism itself, within a broader historical moment of scholarly discourse. It is a moment, however, dedicated to exposing how broadly organizational categories of research are constructed in historically and epistemically contingent ways. To further qualify Mystifying Kabbalah's relationship to previous scholarship, the book is much indebted to the methodology modeled by Wouter Hanegraaff's 1998 New Age Religion and Western Culture: Esotericism in the Mirror of Secular Thought. Huss also takes a similar approach to Steven Wasserstrom's 1999 Religion after Religion: Gershom Scholem, Mircea Eliade and Henry Corbin at Eranos, but does not invoke this watershed critique of mystocentrism in the History of Religions. One criticism of this otherwise dynamic book is that it operates with a thin concept of theology. While Huss is precise in pinpointing many reasons that the category of Jewish mysticism is wrongheaded (perhaps the most urgent reason being that it generates artificial affinities in the comparative phenomenology of religion), exposing the tacit assumptions of research as "theological" does not in itself articulate the ideological limitations of scholarship. Critical theologians who are certainly practiced in the kind of genealogical analysis offered here may find this line of argumentation inadequate. Similarly, Huss supposes an automatic correlation of theological research commitments with apologetical tendencies. He claims, for example, "The relative lack of criticism toward Kabbalistic androcentrism and misogyny is connected to the theological paradigm of research, which demands an empathetic approach to the research data and glorifies Jewish mysticism as a liberating force in Jewish culture" (96–97). This claim is not just unpersuasive because theology is supposed to determine apologetical outcomes, but also because the research conditions in which the paradigm of "Jewish mysticism" prevailed have produced...

Genealogy as Meditation and Adaptation with the Han Feizi

Abstract This paper focuses on an early Chinese conception of genealogical argumentation in the late Warring States text Han Feizi and a possible response it has to the problem of genealogical self-defeat as identified by Amia Srinivasan (2015)—i.e., the genealogist cannot seem to support their argument with premises their interlocutor or they themselves can accept, given their own argument. The paper offers a reading of Han Fei’s genealogical method that traces back to the meditative practice of an earlier Daoist text the Zhuangzi and its communicative strategy, providing a conception of genealogy aimed at undoing fixations on political systems in order to bring about a more adaptive state—specifically, genealogy that does not require epistemological commitment to its premises.

신찬성씨록과 고대 일본의 계보(系譜)와 계도(系圖)

Since the remaining Shinsenyojiroku is a summary, there is a limit to understanding its full extent. As a way to supplement this, we looked at the contents and characteristics of genealogy and genealogical table in ancient Japan. As a result of this review, it was confirmed that the concept of genealogy and genealogical table in ancient Japan is very different from the descendant group logic that we commonly know. In particular, it has been found that it is difficult to apply the paternal principle, which can be seen in the current genealogy of Korea, to ancient Japanese society. Representatively, even in the case of the succession of the political head's position, it was not necessary to have father-to-son relationships, but it was possible that a wide range of relatives or sons-in-law succeed the position. In the case of Silla, there are cases that the throne was handed down to the son-in-law. Talhae, King Namhae's son-in-law, ascended the throne, and Michu was also King Jeomhae's son-in-law. In addition, as seen in the genealogy centered on Prince Shotoku and Tachibana, it can be confirmed that there was a classified genealogy that marked both paternal and maternal families, such as recording the parents of two people and their parents together. In this case, the descendants may again claim their affiliation to both the paternal and maternal families. A specific example is Mononobe Yugehi no Moriya. In addition, Doukyou, who is not a direct descendant of Moriya, also tried to rise to the post of prime minister through Moriya. This can be said that Uji is adjusted in a strong political intention rather than reflecting a realistic blood relationship. Finally, we looked at Wake's genalogical table. Based on Inaginoobito's genealogy, firstly the genealogy of Iyowakenokimi and others were joined, and finally the genealogy of Takekunikoriwake seen in Nihonsioki and others was joined. Therefore, in the case of the genalogical table, it is believed that the genealogy of the clan, which was not completed with a neat genealogy centered on the origin, was often combined with the genealogy of the father, mother and the same job relationship. As such, Uji's important function was to show the origin of the position and function. Considering Shinsenshojiroku's record, it is essential to keep in mind these characteristics of ancient Japanese Uji.

Formation of the Psychoanalytic Field

ObjectivesThe purpose of this paper is to situate the emergence of psychoanalysis, its differentiation from clinical psychiatry, and its constitution as a specific field of practice and knowledge in the context of the modern, Cartesian conception of the autonomous subject. MethodThe methods used include textual critique, and the genealogy of concepts and their contextualization in the history of the doctrines and foundational ideas of modernity. ResultsBy its constitutive postulates, in particular organicism, psychiatric practice is deeply rooted in the foundational paradigm of modernity, which opposes a consciousness-centered subject, defined by its liberty, to a geometrized material universe, submitted to a strict mechanical determinism. With the concept of the Unconscious, psychoanalysis has always positioned itself in opposition to psychopathology's objectifying approach, which translates into an interrogation of the organicist postulate. DiscussionFreudian theory, however, borrows its main models from rationalist psychology, whose constitutive principles are a direct tributary of the now partly obsolete paradigm of classical science. Jung will vigorously object to that, but without success, largely because of the regressive and mystical character of his conceptualization. ConclusionsIt is not until the arrival of the post-Freudians, most importantly Lacan, that the foundation for the heteronomous causation of the subject can be laid; thus, the psychoanalytical clinic can find the doctrinal framework that will allow it, with the formulation of structural theory, to address causality in psychopathology.

Race, religion, law: an intertextual micro-genealogy of ‘stirring up hatred’ provisions in England and Wales

ABSTRACT This paper examines why there are different thresholds for the offences of stirring up racial hatred and stirring up religious hatred in the UK’s Public Order Act 1986. Concepts of genealogy, intertextuality and problematisation are used to structure a critical discourse analysis that traces different understandings of race, religion, and racial and religious hatred across legal texts. The analysis reveals a rift between assertions within parliament that race is an immutable characteristic, and much more flexible and inclusive judicial understandings of race. This finding challenges justifications for the legislative discrepancy and points to more progressive possibilities.

Limiting Multiculturalism Discourse by Legislating Support for Multicultural Families in Korea

Abstract Drawing on the Foucauldian theoretical concepts of governmentality and genealogy as a method for grasping the unconventional reality of multiculturalism discourse in South Korea, this paper aims to go beyond ahistorical accounts of multicultural policy. The article offers an analysis of policy discourses relating to multicultural families in South Korea, and it examines the strategies utilized by the Ministry of Gender Equality and Family to maintain and expand its ministerial jurisdiction. Such analyses reveal how policy discourse has shifted away from Korean blood-based ethnicity and the “mixed-blood” category of people in favor of focusing on female marriage migrants and their families. Furthermore, the examination highlights how legislation that supports these families conceptualizes female migrants as apolitical, family-oriented, and maternal beings. This conceptualization is legitimized by the ministerial strategies adopted by “femocrats,” government officials affiliated with the Ministry of Gender Equality and Family.

Literary Modernism, Queer Temporality: Eddies in Time

Literary Modernism, Queer Temporality: Eddies in Time

NELSON RHOLIHLAHLA MANDELA’S GENEALOGICAL BACKGROUND AS DEPICTED IN SELECTED ISIXHOSA POETRY

This paper examines the manner in which some isiXhosa poets depict Nelson Rholihlahla Mandela’s genealogical background. The poetry to be considered includes Sithole’s ‘Imbongi ikhahlela iinkosi zakwaDalindyebo’ and ‘Ndisatsho nangoku’; Mtumane’s ‘Yalal’ ingotya yabaThembu’; Shasha’s ‘UMadiba waseQunu’; Yali-Manisi’s ‘UNkosi Rholihlahla Nelson Mandela’; Mtuze’s ‘Kugqirha Nelson Rholihlahla Mandela’; and Madlebe’s ‘Idelakufa lakwaMadiba’. In discussing Mandela’s genealogical background, the aspects to be attended to in the analysis are; claiming of origin back to a specific forefather, Mandela’s forefathers, the significance of the red ochre, Mandela as idelakufa (one who fears not death) and a leader worth following. All this will be based on the statements made by the isiXhosa poets about this icon. It will also be commented on how the background has contributed to making Mandela the leader the poets depict him to have been. The concepts of background and genealogy will be defined as part of the introductory section of this discourse.

Wszystkie kolory przekładu. Matthew Reynolds (ed.), 2019. Prismatic Translation, Cambridge: Legenda.

All Colours of Translation The article discusses the collective book Prismatic Translation edited by Matthew Reynolds (Cambridge: Legenda, 2019) in the light of the history of optical metaphors for translation and recent modernism studies. Tracing the conceptual genealogy of the term and the subtleties of its theoretical usage, the reviewer argues that “prismatic translation” remains an impressive though still excessively ambiguous translation studies metaphor that has not yet solidified into a precise and operative theoretical tool. Notwithstanding these objections, Prismatic Translation can be considered an excellent reference for professionals and students engaged in literary and cultural translation studies as well as comparative modernism studies.

The Genealogy of Ancient Comedy in the Representation of Olga Mikhailovna Freidenberg (Russian Translation)

The article discusses the concept of genealogy and the cultural significance of the ancient comedy in the view of O. M. Freidenberg. For Freidenberg, the ancient comedy was a form of metaphorization of reality. The metaphor, like the symbol in Cassirer's philosophy, was interpreted by Freidenberg as the immanent product of the human spirit. Recognizing the similarity between the ideas of Cassirer and the reflection of Freidenberg, this study attempts to indicate the relationship between the literary concept in the context of Freidenberg and the theory of culture, which was the work of Cassirer. As with Cassirer, the original thinking was, in the Russian researcher's view, concrete, indivisible and figurative. The development of literature is the development of conceptual thinking, which became more and more abstract. The structure of ancient comedy was, therefore, the result of the development of human thought, the evolution of which Freidenberg saw, like Cassirer. The concept of the genealogy of comedy by Freidenberg, seen from the perspective of the Cassirer's theory of symbolic forms, is an original, consistent and logical hypothesis about the cultural significance of ancient comedy. Most of the interpretative problems it presents arise from the attempts to consider it in isolation from the cultural theory endorsed by Freidenberg, of which Cassirer was the author. The article is addressed to philosophers of culture, literary critics and historians.

Muhammadiyah’s Manhaj Tarjih: An evolution of a modernist approach to Islamic jurisprudence in Indonesia

This study uses a literature study of examining the Tarjih Council of Muhammadiyah, the second largest Islamic organisation in Indonesia. Criticism is directed towards manhaj’s principle which states that any classical Islamic school of law should not be embraced and, thus, breaks up from the chain of Islamic intellectuality. The critics, however, fail to cover the very idea of Muhammadiyah as an embodiment of the Islamic renewal vision. The article aims to reveal the evolution of the manhaj. The evolution will be elaborated into stages to show the development of concepts and principles in each stage. The article is based on a literature study using constructive conceptual analysis. The analysis is divided into three steps, namely analytical assessment, performative aspects, and conceptual genealogy, stressing the reflective relationship between knowledge and social reality. The study shows that the Tarjih Council’s preference not to embrace any classical Islamic schools of law has developed since the establishment of the Tarjih Council. The developments of manhaj’s formulation occur in three stages from 1924 until 2000. The manhaj comes up with the synthesis of textuality, rationality, and spirituality as the basic vision of Muhammadiyah’s renewal idea which reflects the achievement of a modernist Islamic movement. The study, in comparison to previous research, provides a more comprehensive picture of the manhaj of Muhammadiyah as a representation of the Islamic renewal movement and shows how the manhaj comes to a synthesis that marks Muhammadiyah as a unique modernist-renewal movement.Contribution: The study enriches the perspectives on the manhaj as the backbone of Muhammadiyah ideology and shows that Islamic modernism in Indonesia has stepped further to uncover a synthesis suitable to Indonesian society.

Paradoxical configuration of advocacy groups for multiculturalism discourse in South Korea

ABSTRACT This article demonstrates that the paradoxical configuration of groups supporting multiculturalism in South Korea stems from uniquely Korean experiences of colonialism, territorial division, and modernization. Unlike other societies, conservative political force advocates for multiculturalism and blames nationalism for its intolerance. On the other hand, its political counterparts have lingered on Korean nationalism, often presented as an antipode of multiculturalism. For exploring the antecedents of South Korean multiculturalism that contributed to shaping such configuration, I use the Foucauldian theoretical concept of governmentality and genealogy. Governmentality focuses on the conditions or circumstances under which policy problems are produced and genealogy allows us to trace back to its origin of the discourse, for de-familiarizing and dismantling the widespread perception of South Korean multiculturalism. This article explores how historical and geopolitical conditions have shaped engagement with multiculturalism discourse and how the emergence of post-nationalism laid the foundation for multiculturalism policy.

Constitution du champ psychanalytique

ObjectivesThe purpose of this paper is to situate the emergence of psychoanalysis; its differentiation from clinical psychiatry; and its constitution as a specific field of practice and knowledge in the context of the modern, Cartesian conception of the autonomous subject. MethodThe methods used include textual critic, the genealogy of concepts and their contextualization in the history of the foundational doctrines and ideas of modernity. ResultsBy its constitutive postulates, in particular organicism, psychiatry is deeply rooted in the foundational paradigm of modernity, which opposes a consciousness-centered subject, defined by her/his liberty, to a geometrized material universe, submitted to a strict mechanical determinism. With the concept of the Unconscious, psychoanalysis has always positioned itself in opposition to an objectifying approach of psychopathology, which translatesdirectly into an interrogation of the organicist postulate. DiscussionFreudian theory, however, borrows its main models from rationalist psychology, whose constitutive principles are a direct tributary of the now partly obsolete paradigm of classical science. Jung will vigorously object to that, but without success, largely because of the regressive and mystical character of his conceptualization. ConclusionsIt is not until the arrival of the post-Freudians, most importantly Lacan, that the heteronomous causation of the subject can be laid; thus, psychoanalysis can find the doctrinal framework that will allow it, with the formulation of structural theory, to address causality in psychopathology.

A constructivism of desire: Conceptualising the politics of assemblage with Deleuze and Guattari

AbstractAssemblage theory has made a significant impact on the theoretical landscape of human geography over the past decade, providing the discipline with a “radically constructivist” account of social and cultural life that is no longer anchored to the process of human meaning‐making. Despite this growing popularity, however, geographers have recently voiced concerns about the critical efficacy of contemporary assemblage approaches, which often rely on the application of scientific terms like emergence and complexity to social and cultural processes. This temptation to overemphasise the physics of assemblage is problematic, I argue, because it tends to obfuscate the concept’s political significance and leads to accusations of a lack of criticality. In this paper I revisit the philosophy of Deleuze and Guattari with the aim of bringing the political implications of the assemblage concept into sharper focus. While more commonly associated with A thousand plateaus, I trace the conceptual genealogy of Deleuze and Guattari's assemblage concept through to their earlier collaboration Anti‐Oedipus, where the two philosophers develop a novel framework for political theory based on a radically constructivist model of desire. In doing so, I show how Deleuze and Guattari's political commitment to re‐think desire in machinic terms is what makes assemblage theory both a critique of capitalist subjectivity and a provocation to think the conditions of social and cultural life beyond the human.