Intellectual Landscape Research Articles

A Cultural History of Translation in Early Modern Japan by Rebekah Clements

Reviewed by: A Cultural History of Translation in Early Modern Japan by Rebekah Clements Matthew Fraleigh A Cultural History of Translation in Early Modern Japan by Rebekah Clements. Cambridge: Cambridge University Press, 2015. Pp. xii + 275. $99.99 cloth, $80.00 e-book. Early modern Japanese read and wrote in a wide array of languages and registers: classical and contemporary Japanese, literary Sinitic, vernacular Chinese, and multiple European languages, among others. In a fine study that is rich in detail yet broad in scope, Rebekah Clements explores the range of practices employed in traversing the intralingual and interlingual borders of this textual terrain. With thoughtful analysis and clear prose, Clements analyzes the diverse ways in which various forms of linguistic difference were conceptualized during the early modern era, as well as how scholars understand them today. The book’s opening chapter explores the status of language within the cultural and social context of early modern Japan, a period that saw a marked rise in the awareness of diachronic language change. While such sinologists as Ogyū Sorai 荻生徂徠 and Itō Jinsai 伊藤仁斎 brought philological sensitivity to bear on classical Chinese texts, their work also stimulated “national learning” scholars to apply analogous approaches to texts from Japanese antiquity. Clements identifies historical shifts that prompted novel approaches to classic texts, stimulated new conceptualizations of language as an abstract category, and afforded a more prominent role to the act of translation. Two particularly notable and intertwined developments dramatically transformed the seventeenth-century intellectual landscape: the emergence of a commercially viable publishing industry and the spread of literacy far beyond court, monastic, and warrior elites. Texts of longstanding cultural significance to those groups began to reach a broader population of readers, and they were also subjected to new scholarly approaches, including translation. Suzuki Toshiyuki 鈴木俊幸 has shown that Japan, from the latter part of the early modern period, was swept by nothing less than a “reading fever,” as the publication of newly accessible editions of abstruse classical texts enabled eager readers to study those works on their own.1 Building on this and other work, Clements [End Page 184] highlights how the shift toward more empirical approaches to scholarship, new attitudes toward the transmission of knowledge, and a widespread hunger to make use of and also contribute to a body of public information fostered the production of texts in which translation figured as an important technique of scholarship, education, and dissemination. The heart of Clements’s book lies in its central three chapters, each of which examines early modern Japanese translation as practiced with respect to a particular category of source: texts in classical Japanese, in various forms of Chinese, and in Western languages. She follows these three chapters with a chapter exploring how the context in which translation took place shifted at the end of the early modern period, as official sponsorship for translation projects expanded in response to the crises that confronted the shogunate at the turn of the nineteenth century. A concise conclusion recapitulates some of her principal findings, while offering a brief consideration of continuities and discontinuities in translation practice on either side of the Meiji Restoration. Beginning with source texts in classical Japanese, Clements notes that the late seventeenth century saw the printing of classical Heian literary texts in inexpensive editions, many of which came with glosses, headnotes, and other explanatory material. A rich commentary tradition had developed around the Heian classics during the medieval period, but such knowledge was typically conveyed by secret oral transmission or circulated only in manuscript. To satisfy the needs of a broader readership that was less well-educated but nevertheless interested in these materials, early modern commercial publishers began to produce print editions of some medieval scholarly commentaries on the classics, such as the fourteenth-century Genji kokagami 源氏小鏡 (A little mirror of [The Tale of] Genji), a digest focused on the many poems in The Tale of Genji (Genji monogatari 源氏物語). New types of texts emerged at this time as well, and Clements adopts a suitably capacious understanding of “translation” to cover a range of approaches through which early modern writers presented classical Japanese literary texts. These approaches included not only digests and commentaries but also parodies and...

Islam in Indonesia: The Contest for Society, Ideas, and Value by Carool Kersten

Reviewed by: Islam in Indonesia: The Contest for Society, Ideas, and Value by Carool Kersten Chiara Formichi (bio) Carool Kersten. Islam in Indonesia: The Contest for Society, Ideas, and Value. London: Hurst & Co. Publishers and Oxford University Press, 2015. 392 pp. For generations, scholars have hailed Indonesia as the bedrock of tolerance and diversity in the Muslim world, a trait usually connected to the archipelago's gradual Islamization and the characterization of its population's affiliation to Islam as a "thin, flaking glaze" laid over a much stronger Hindu-Buddhist substratum.1 The national motto, Bhinneka tunggal Ika (Unity in Diversity), and the Pancasila state philosophy of five principles point in this same direction. As does the recent discourse on "Islam Nusantara" (Islam of the Archipelago). However, the violence that followed the fall of the Suharto regime and more recent political developments question this narrative of embedded tolerance. The result has been to push scholars to further investigate the origins of Indonesia's acceptance of diversity, as well as its counter discourses. Intolerance and Islamic exclusivism seem to be emerging from political and religious establishments alike, as strong statements are made against diversity and "pluralism" (to borrow from Michael Peletz),2 targeting groups such as the LGBT community, Ahmadi and Shi'a Muslims, and other religious minorities. Taking as a point of departure the 2005 MUI (Majelis Ulama Indonesia, Indonesian Ulema Council) "Fatwa 7," which condemned the rising influence of "secularism, pluralism, and liberalism" as Western and un-Islamic, Islam in Indonesia explores young Muslim intellectuals' engagement with these concepts and their reverberations in politics and society. From the disciplinary standpoint of religious studies, Carool Kersten illustrates current epistemological approaches to shari'a laws and the debate on "secularism, pluralism, and liberalism" (often treated as a connected triad), focusing on the "liberal" side of the spectrum and placing these debates within their contingent political context. Islam in Indonesia builds on Kersten's previous book, Cosmopolitans and Heretics.3 This connection is evident in his deployment of "cultural hybridity" as a key element in Indonesia's contemporary Muslim thought, and the intellectual genealogies that connect these twenty-first century thinkers to the previous generation. Although the theoretical contribution was stronger in the first book, Kersten's current [End Page 95] concentration on much younger—and less known—intellectuals has the added value of making accessible materials usually not available in the English language. Kersten's stated goal, as illustrated in the introduction, is to present an intellectual history "telling the story of those conceptualizing and formulating new ways of thinking about religion and translating these into agendas for reform" (7), with a focus on the "progressive" camp. Kersten rejects the goal of pursuing "a study of Islamic political ideas," pledging instead to "look beyond events and engage with the substance of these Islamic discourses" (10). That said, Kersten eventually argues that "both progressive and reactionary Muslim thinkers do not solely deal with religious questions, they also have secular vocations in dealing with Islam and politics; the place of Islamic law in contemporary Muslim societies; and finally, what this means for the country's religious plurality and the freedom of religion" (283). Hence, whereas the first half of the book delves into "religious questions," the second half looks into each of these "secular vocations," leaving for the last chapter to show how the two approaches have met in debates related to "Fatwa 7." Chapter one sets the stage by guiding the nonexpert reader through the politicking of the late Suharto era, the "dynastic failures" of Reformasi and the years of Susilo Bambang Yodhoyono (2004–14), up to the formation of the Jokowi-Kalla cabinet. This story is followed by a brief excursus on the role of Islamic parties in the 1998–2006 period and the "intellectual-historical context" for the "dramatic changes" that affected the Muslim intellectual landscape, with a partial eye to those whom Kersten refers to as "progressive Muslims," as opposed to the "conservative and reactionary" groups (5). Although Kersten admits that these terms might be less than satisfying, they remain his operative labels throughout the volume. As he disengages from political events, this taxonomy remains abstract, without connecting the...

The Ideological Origins and the History of Political Thought

The Ideological Origins and the History of Political Thought1 Eric Nelson I first read Bernard Bailyn's The Ideological Origins of the American Revolution when I was a nineteen-year-old student in the Harvard History Department's sophomore tutorial. The text was assigned by my late friend and teacher Mark Kishlansky, who began our discussion of the book by posing the same deceptively simple question that he asked about each historiographical masterwork on the syllabus: "What kind of book is this?" I remember thinking rather smugly that, in this case at least, the question had an obvious and straightforward answer: surely, Ideological Origins was a work of intellectual history—and, more specifically, a contribution to the history of early American political thought. But it now strikes me that this answer, while not incorrect, was, and is, quite beside the point. Mark was not asking us a banal question about the genre to which Bailyn's monograph belonged, but rather a deep one about how Bailyn understood that genre. To present Ideological Origins as a history of political thought is, implicitly, to defend a particular conception of what sort of thing "political thought" is and what its history looks like. What, Mark wished us to ponder, is that conception? I found myself asking this question with a renewed sense of urgency more than fifteen years later as I grappled with a puzzling feature of my own contribution to the history of early American political thought. Ideological Origins is standardly presented as the urtext of the radical Whig or republican reading of patriot political theory, and it was this account that I chiefly intended to challenge in The Royalist Revolution.2 And yet, as I made (or tried to make) my revisionist case, I noticed something odd: while my disagreements with later Whig historians were quite numerous, I only rarely found myself dissenting from Bailyn himself. Surprisingly few of my claims seemed to contradict his, and vice versa. Instead, our accounts seemed to be largely orthogonal to each other. We were not, I came to see, giving rival answers to the same question, but rather answering fundamentally different questions.3 I was proposing an answer to the question: "What did American patriots think about politics?" That is, what were their constitutional views and theoretical commitments about ideas such as representation, monarchy, rights, and prerogative? This is likewise the question that Whig intellectual historians have taken [End Page 314] themselves to be answering, albeit in a very different fashion. Bailyn, to be sure, is not uninterested in what patriots thought about politics. But in Ideological Origins he chiefly asks instead: "How did patriots think about politics?" In other words, what worldview and habits of mind caused them to interpret political events as they did? At issue here is the distinction between political theory and what we might call political consciousness. Bailyn's argument is that the radical Whig intellectual culture of British America produced an "articulated worldview" that "constituted in effect an intellectual switchboard wired so that certain combinations of events would activate a distinct set of signals—danger signals, indicating hidden impulses and the likely trajectory of events implied by them."4 Patriots were "hard wired," for various reasons, to interpret the measures of the British administration as "evidence of nothing less than a deliberate assault launched surreptitiously by plotters against liberty both in England and in America."5 They had been taught to regard the political world as a site of conspiracy and corruption, in which the real intentions of government were rarely, if ever, publicly acknowledged. But this sort of political consciousness is, in principle, quite modular: it can be attached to any number of different substantive views of what liberty is and what would in fact threaten it. My basic claim is that, while Whig political consciousness remained a constant feature of the American intellectual landscape throughout the imperial crisis and the revolution, it came eventually to be paired with an anti-Whig political theory. American patriots (or a great number of them, at any rate) thought as Tories but like Whigs. I cannot of course offer an adequate defense of this claim here, but I hope...

The Ambivalent Émigrée: Mayy Ziyādah’s Rhetoric of Nationhood

This paper reflects on the idea of exile in relation to the fractured intellectual landscape of identity formation as pronounced in a series of conceptualizations of homeland, nation, and nationhood in early twentieth-century Egypt. Where there is strong anti-colonial feeling and a need to forge a clear understanding of belonging, the conceptualization of homeland assumes paramount importance, with prominent Arab intellectuals and littérateurs like Mayy Ziyādah sharing in the ongoing discussion. Ziyādah was ambivalent toward mainstream applications of national identity at the time, not only because of her multilayered, fluid personal identity, but also because, under the impact of Enlightenment thought, she believed in world citizenry.

On (im)permeabilities

While the history of Cold War social and human sciences has become an immensely productive line of inquiry and has generated some exciting research, a lot remains still to be done in studying more deeply the known stories, venturing into the unknown ones and, in particular, looking in greater detail at the Soviet side of the Iron Curtain. In our expository introduction to this special issue, we demonstrate how its articles enhance our understanding of the postwar social and human sciences. The special issue invites us to rethink the role of the local intellectual and disciplinary contexts in the postwar cultures of knowledge; to pay more attention to the networks and institutions that fostered communication across the Iron Curtain; to trace various asymmetries at work in the divided academic world and the ambiguous status of many actors who enable the East–West contacts despite the general hostility and ideological cleavages; and finally to arrive at a more differentiated and complex view of the whole intellectual landscape in the history of social and human sciences opening up once all the Cold War protagonists, including the countries of the eastern bloc, are subject to a detailed study. This project, we believe, is worthwhile not just for the sake of historical accuracy but also for understanding and changing the societies we live in, which are often still contaminated by the maladies of the Cold War.

Antiquarianism and national history. The emergence of a new scholarly paradigm in early modern historical studies

ABSTRACTEarly modern Europe was marked by fundamental changes in its intellectual landscape. In the field of historiography, this led to the development of a new antiquarian current in historiography which marked a fundamental shift in the view on historical writings. While traditionally historiography had been considered a literary genre, the new scholars approached it as a ‘scientific’ discipline. On the basis of a comparative study of a number of northern European national histories, this paper analyses major transformations in two aspects of historical writing. Firstly, antiquarian historians extended the subject range of historiography to include a variety of cultural-historical topics. This innovation also had implications for the structure of their works. Secondly, the new current introduced a novel approach to the question of historical evidence to counter sceptic criticism and meet the new requirements occasioned by the rise of empirical models of research. Antiquarian scholars therefore introduced several new types of source materials: material evidence of the past, comparative studies of languages and customs, and documentary texts were added as sources of historical information. They furthermore subjected all historical sources to rigorous critical assessment.

The Reception of Seyyed Hossein Nasr’s Ideas within the Indonesian Intellectual Landscape

This paper examines the appreciation and acceptance of Seyyed Hossein Nasr’s (b. 1933) ideas in the context of intellectual discourse in Indonesia. To do so, it investigates the translation of Nasr’s works into Indonesian, studies on Nasr’s thought, and quotations from Nasr’s works that emerge in the writings of some Indonesian intellectuals. It is especially the notions of Perennialism, “traditional Islam” and scientia sacra that throw light on the process by which his ideas have taken root and gained influence and acceptance in Indonesia. To be more specific, the article scrutinizes the impact of Nasr’s ideas and perspectives on the structure of thought of two Indonesian intellectuals, namely Nurcholish Madjid (1939-2005) and Komaruddin Hidayat (b. 1953). This paper also traces the roots of Nasr’s and Hidayat’s thought in the classical-medieval Islamic tradition, most specifically in Suhrawardi’s School of Illumination, and compares these with those of Madjid and Hidayat.DOI: 10.15408/sdi.v23i2.3002

Engagement with Colonial and Apartheid Narratives in Contemporary South Africa: A Monumental Debate

SummaryThis article engages with current debates around colonial and apartheid era narratives in South Africa with a focus on heritage. The heritage landscape, receptacle of the nation’s dominant ideology, was the place from where current calls were made for the removal of colonial and apartheid era commemorations in the public sphere and the decolonisation of the intellectual landscape. Applying the notion of identity as exclusivist and the ideological function of heritage, the article argues that protestors calling for the removal of colonial and apartheid-era statues and the decolonisation of South African universities have their epistemic roots in a discourse aligned with a struggle for recognition of heritage and contestation for the disarticulation of certain other heritages. In this way, memory and forgetting are symbiotic, reflecting the needs of the current generation. Public attacks on the commemorative landscape voice resistance to official hegemonic narratives, constituting developing consideration of and diverse perspectives engaging with systems of power. Randomly sampled online comments provide further context to the debate.

Embracing the Past—Forging the Future: A New Generation of Wesleyan Theology

This slim volume containing nine essays by junior and senior Wesleyan scholars teaching in the United States (or, in one case, the Philippines) stems from the contributors' shared conviction that the Wesleyan theological tradition has the potential to provide a distinctive contribution to the practice of Christian theology in the twenty-first century. It is their bold claim that the renewal of classical Wesleyan theology with its characteristic theological method offers a fresh approach to articulating core Christian truths in the context of a postmodern, post-colonial, and post-Christian intellectual landscape.Of course, the contributors are aware that the (modernist) theology of John Wesley and his nineteenth-century interpreters in the Wesleyan theological tradition will not provide ready answers to present-day questions. Significant changes in the intellectual (especially epistemological), historical, and socio-cultural landscape over the past 250 years inevitably affect contemporary theological methods, sources, and norms. In fact, these Wesleyan scholars acknowledge ‘that Wesleyan theology has yet to fully adapt to this changing landscape, and that the future of Wesleyan theology requires the bringing together of old and new voices’ (xi). Among the ‘old’ voices deserving to be heard is that of Albert Outler, pioneer of modern Wesleyan studies in the twentieth century, who coined the (often misunderstood) term ‘Wesleyan quadrilateral’ to describe John Wesley's theological method of interpreting scripture in the light of tradition, reason, and Christian experience. Among the ‘new’ voices are those of contemporary biblical and patristic scholars, as well as the growing number engaged in Wesleyan and Methodist studies.In blending old and new voices, the renewal of any theological tradition involves continuity and change, though its resulting shape will look different depending on where the emphasis is placed. Bechtold's introductory essay on ‘Wesleyan Theology beyond the Wesleys: A “Post-modern” Proposal’ places the emphasis firmly on radical change to take account of today's pluralistic context.Just as Wesleyan theology should not be confused with John Wesley's theology (any more than Calvinism should be confused with John Calvin's theology), Ben Boeckel's essay illustrates how ‘The Hermeneutics of Wesley and “Wesleyan Hermeneutics”’ are also different entities because the epistemological and theological suppositions of Christian discourse in the twenty-first century are very different to those that gave rise to the eighteenth-century ideal of Enlightenment rationalism. According to Boeckel, embracing a postmodern Wesleyan theological method does not mean having to accept the inevitability of relativism in a pluralistic context, though it does entail recognition of the communal embodiedness of theological truth.An unanswered question arises from these essays. Given that radical change may lead to discontinuity, in what sense is it possible to speak of the renewal of Wesleyan theology? In particular, what does it mean to continue labelling a theological tradition ‘Wesleyan’ when its ‘renewal’ involves a radical reinterpretation of its classical methods, sources, and norms? For Bechtold, this is its virtue: ‘The beauty of “post-modern” Wesleyanism is that it does not really exist in any meaningful way. It is an idea, a goal, perhaps a practice’ (26).Potential readers should be aware that this volume is a study in theological methodology rather than an introduction to aspects of the Wesleyan theological tradition. As such, it requires some familiarity with the issues under consideration. Though disparate, the essays make for engaging reading, even if the reader does not wholly accept their argument or conclusions. The intended readership comprises ‘Wesleyan-Holiness theologians, students of Wesleyan, Holiness, Methodist, Pietist, and Pentecostal theology, as well as pastors and interested lay persons from across Evangelical Christianity’ (xi). Each essay contains footnote references and concludes with a useful bibliography for further reading.The project to publish a critical edition of the complete works of John Wesley continues apace, making available to a new generation of students the primary sources for a fresh evaluation of his theology and its subsequent development into a Wesleyan theological tradition. This collection of essays reinforces a growing awareness that John Wesley was not merely a ‘folk theologian’ or theological educator for early Methodism but a theologian of considerable stature and enduring importance. That his approach was unsystematic makes his theology less interesting to academic scholars; however, by adopting a soteriological perspective, Wesley was an immensely practical theologian for the Christian community at a particularly energetic and creative juncture in the changing religious and intellectual landscape in the West. If the continuing renaissance of interest in Wesley and Methodist studies extends to the renewal of Wesleyan theology, this volume of essays will have served a useful introductory purpose.

“Land is Life”: Reflections on E. San Juan, Jr., Considerations for Filipino Critical Theory, and Notes for Environmental Justice in the United States and the Philippines

In this article, I situate E. San Juan, Jr. as a key intellectual figure in the development of Filipino Critical Theory. I explore the ways that San Juan’s interdisciplinary and dialectical analysis of capitalist totality can offer a rich intellectual landscape to address issues of global justice—particularly environmental justice for Filipino/as in the United States and in the Philippines. Building upon San Juan’s rich scholarly archive to analyze the interaction between humans and their environment, this paper foregrounds his contributions for Filipino Critical Theory as an emergent interdisciplinary theoretical framework to reflect upon where Filipino/as have been and put into focus what kind of world they can struggle to create.

(Invited) Glimmers of New Point-of-Care Sensors through the Patent Thicket

Commercially successful sensors used in the Point-of-Care market involve integration of sensitive sensor components into robust analytical systems. Technologies incorporated into these systems generally converge upon a very small number of methodologies compared with the large variety reported in journals and patents. Sorting through this literature to discern which innovations might appear in commercial products is a daunting task. One useful tool is analysis of the intellectual landscape via free patent searches, but the product of these efforts can lack organization. Relationships been technologies have often been depicted in patent maps which focus on technologies, products and ownership. Newly emerging tools in this realm will be described to identify market leaders, innovators and explorers. Early identification of important new advances also depends on a firm understanding of the capabilities of sensors currently on the market. Current products can be broadly divided into detection of ions, small molecules and proteins. A review of products in these categories will be provided to allow assessment of the potential for new technologies that may impact or disrupt the field. Several potentially disruptive electrochemical technologies including digital microfluidic immunoassays will be described. Finally, relatively incremental, but effective, examples of advances in multi-enzymatic amperometric systems and their incorporation into robust polymer formulations will be presented. Combining the analysis of emerging intellectual property and experimental studies is suggested as a powerful approach for identifying areas ripe for discovery, as well as predicting the future trajectory of new products.

Neural networks, real patterns, and the mathematics of constrained optimization: an interview with Don Ross

DON ROSS (Winnipeg, 1962) is professor of economics at the University of Cape Town (South Africa) and is program director of methodology at the Center for Economic Analysis of Risk (CEAR) at the J. Mack Robinson School of Business at Georgia State University (USA). He is co-founder of the Research Unit in Behavioral Economics and Neuroeconomics (RUBEN) at the University of Cape Town. From 2012 to 2014 Ross was chair of the executive board of the International Network for Economic Method (INEM), and remains an active member of the editorial boards of the Journal of Economic Methodology, Biological Theory, and Bioeconomics. He holds a PhD in philosophy of science (1990) from the University of Western Ontario.The scope of Ross' work is staggering. His areas of specialization span economic methodology, game theory, experimental economics of risk and time preferences, addiction and impulsive consumption, the history of economics, and philosophy of science (from logical positivism to scientific metaphysics). Moreover, he has published, refereed, and organized symposia on topics as diverse as biological evolution, human language and signalling dynamics, artificial intelligence (AI) and artificial life modelling, connectionist theories of cognition, cognitive learning theory, analysis of econometric methods, political economy of international trade, African industry studies, and economic development (with emphasis on development in South Africa).Ross' published monographs include: Philosophy of economics (2014), Economic theory and cognitive science: microexplanation (2005), What people want: the concept of utility from Bentham to game theory (1999), and Metaphor, meaning and cognition (1993). His collaborations include Scientific metaphysics (2012, with James Ladyman and Harold Kincaid), Distributed cognition and the will (2007, with David Spurrett, Harold Kincaid, and G. Lynn Stevens), Handbook of the philosophy of economics (2009, with Harold Kincaid), Midbrain mutiny: the picoeconomics and neuroeconomics of disordered gambling (2008, with Carla Sharp, Rudy E. Vuchinich, and David Spurrett), Every thing must go: metaphysics naturalized (2007, James Ladyman), and Dennett's philosophy: a comprehensive assessment (2000, with David Thompson and Andrew Brooks). To date, he has published upward of fifty scholarly articles, three dozen book chapters, and a score of reviews and review articles. He has also contributed over a hundred mass-market articles on trade and industrial policy in Africa.In this interview, professor Ross explores his intellectual roots and surveys his transition from cognitive scientist to economist. He discusses his involvement with Daniel Dennett, the virtues of economic optimization theory, and the merits (and demerits) of integrating economics with its neighbour disciplines.EJPE: The story of your academic training is very interesting: You started out as a philosopher interested in cognitive science-how did this segue into studying economics? Can you say a little bit about your background as a philosopher and your early interests in cognitive science?DON ROSS: It was a rapid trip across a wide intellectual landscape. I started offbeing interested in continental philosophy, specifically Merleau-Ponty's brand of phenomenology. Then I read Doug Hofstadter's Godel, Escher, Bach (1980), in my final undergraduate year, and was entranced by the deep intellectual roots of the study of machine intelligence. My alma mater, Western Ontario, was strong in cognitive science-Zenon Pylyshyn was there at the time-and it was possible to specialize in cognitive science within the philosophy of science PhD programme. But it was 1986, and the 'new' connectionism was just being born. I was sure that bringing a more biological flavour into AI made sense, so wanted to study that. But the necessary formalism for neural network modelling is the mathematics of optimisation, not formal logic as with classical AI. …

Tolkien’s Intellectual Landscape by E.L. Risden (review)

Tolkien’s Intellectual Landscape by E.L. Risden (review)

How are they different? A quantitative domain comparison of information visualization and data visualization (2000–2014)

Information visualization and data visualization are often viewed as similar, but distinct domains, and they have drawn an increasingly broad range of interest from diverse sectors of academia and industry. This study systematically analyzes and compares the intellectual landscapes of the two domains between 2000 and 2014. The present study is based on bibliographic records retrieved from the Web of Science. Using a topic search and a citation expansion, we collected two sets of data in each domain. Then, we identified emerging trends and recent developments in information visualization and data visualization, captivated in intellectual landscapes, landmark articles, bursting keywords, and citation trends of the domains. We found out that both domains have computer engineering and applications as their shared grounds. Our study reveals that information visualization and data visualization have scrutinized algorithmic concepts underlying the domains in their early years. Successive literature citing the datasets focuses on applying information and data visualization techniques to biomedical research. Recent thematic trends in the fields reflect that they are also diverging from each other. In data visualization, emerging topics and new developments cover dimensionality reduction and applications of visual techniques to genomics. Information visualization research is scrutinizing cognitive and theoretical aspects. In conclusion, information visualization and data visualization have co-evolved. At the same time, both fields are distinctively developing with their own scientific interests.

John Stuart Mill and the London Library: A Victorian Book Legacy Revealed

Founded in 1841, the London Library occupied a unique position in the intellectual landscape of Victorian London, offering books “in all departments of knowledge and in all languages” for loan to subscribing members. John Stuart Mill was a founder lifetime member of the library. A forensic examination of his membership is presented. Bibliographic details of volumes borrowed from the library by Mill and books, pamphlets, and tracts donated by him have been identified, and have been triangulated with a digital corpus of his monographs. A direct relationship between the books Mill borrowed and his oeuvre is evidenced. The intersection between Mill’s donations and his role on the national and international stage is demonstrated in relation to his intellectual interventions during the Irish Famine and the American Civil War. A case is posited for the international significance of the collection.

Beyond the Binaries: The Postwar Soviet Intelligentsia in History and Memory

Beyond the BinariesThe Postwar Soviet Intelligentsia in History and Memory Volodymyr Ryzhkovskyi (bio) Polly Jones, Myth, Memory, Trauma: Rethinking the Stalinist Past in the Soviet Union, 1953–70. 376 pp. New Haven: Yale University Press, 2013. ISBN-13 978-0300185126. $65.00. Benjamin Tromly, Making the Soviet Intelligentsia: Universities and Intellectual Life under Stalin and Khrushchev. 310 pp. New York: Cambridge University Press, 2014. ISBN-13 978-1107031104. $99.00. M. N. Zolotonosov, Gadiushnik: Leningradskaia pisatel’skaia organizatsiia. Izbrannye stenogrammy s kommentariiami (Iz istorii sovetskogo literaturnogo byta 1940–1960-kh godov) (The Pigsty: The Leningrad Organization of Writers. Selected Minutes with Commentaries [From the History of the Soviet Literary Manners and Everyday Life of the 1940s–60s]). 880 pp. Moscow: Novoe literaturnoe obozrenie, 2013. ISBN-13 978-5444800911. The memory of the Thaw operates almost as the subconscious of the late 20th- and early 21th-century Russian intelligentsia, at least of its elite. The divisions solidified during the Thaw between “conservatives” and “liberals,” “Stalinists” and “anti-Stalinists,” have been played out over and over again at the most crucial junctures of Russian recent history. Perestroika was perceived by the “liberal” intellectuals behind Gorbachev’s reforms as a way to defeat old “conservative” rivals and to accomplish the unfinished tasks of the Thaw. In turn, the rise and the fall of the Russian protest movement of the 2011–12 again made the Thaw into a relevant object of political reflection, though not always in a celebratory key. For example, Mark Lipovetsky’s thought-provoking [End Page 447] article “The Poetics of ITR Discourse” suggests that the Thaw and its heritage might be seen as a possible source of the present Russian “liberal” debacle and as such should be “critically” worked through.1 At the same time, debuting on Russian television in the wake of the protests, Valerii Todorovskii’s show The Thaw presented an utterly depoliticized and “uncritical” image of the period, which nicely complemented the conflictless narrative of Russia’s past promoted in Putin’s Russia. Ironically, it was Todorovskii himself who in the early 1990s produced the harshest deconstructive attack on the celebratory narrative of the Thaw. His film Over the Dark Water exposed the excessive machismo and the abuse of empty rhetoric by the generation of the “sixties,” featuring Ivan Okhlobystin—then an actor, now an Orthodox priest and a prominent media symbol of the Russian turn toward neotraditionalism—in the role of the hero effecting this deconstruction. It seems that a constant renegotiation of the distance between memory of the past and changing present circumstances by members of the intelligentsia has made fluid the boundaries between the binaries imagined during the Thaw while keeping intact their crucial importance in organizing the Russian intellectual landscape. Indeed, binaries can be helpful for Russian intellectuals identifying their intellectual “foes” and “friends,” but deceiving when applied to the dynamic of the intellectual process. That is why critical engagement with the history of the postwar Russian intelligentsia is better conceived as a distancing from and at the same time digging into the origins and the evolution of binary frameworks. In fact, historians both in Russia and abroad have already been grappling with the image of the Thaw as an advance of Soviet “liberals” against Stalinist “dogmatics” for almost 15 years. In tandem with critiques that stressed the deeply rooted conservative and repressive features of post-Stalinist relaxation, historians questioned the validity of the rigid oppositions of official/unofficial, Soviet/non-Soviet, and conformist/nonconformist for understanding the transformations that Soviet intellectual culture has undergone since Stalin’s death.2 The volumes under review here [End Page 448] continue to reconsider the history of the postwar Soviet intelligentsia beyond the interpretive framework that was defined by binary thinking, thus making significant contributions to the ongoing debate. Benjamin Tromly’s Making the Soviet Intelligentsia not only questions the metaphor of the Thaw as an index of the intelligentsia’s decade-long search for freedom but boldly targets its elitism, which “universalizes a reading of Soviet history that was not shared by all intellectuals, let alone Soviet society as a whole” (20). Using materials both from central (Moscow) and provincial archives (Saratov and Kiev...

Reformation Unbound: Protestant Visions of Reform in England, 1525–1590 by Karl Gunther

Reviewed by: Reformation Unbound: Protestant Visions of Reform in England, 1525–1590 by Karl Gunther Aidan Norrie Gunther, Karl, Reformation Unbound: Protestant Visions of Reform in England, 1525–1590 (Cambridge Studies in Early Modern British History), Cambridge, Cambridge University Press, 2014; Adobe ebook; pp. 293; R.R.P. US $79.00; ISBN 9781316057285; hardback; £65.00; ISBN 9781107074484. In Reformation Unbound, Karl Gunther provides an important revision of the current historiographical opinion on reform in Reformation England. Gunther’s expertly argued thesis rests on the observation that English evangelicals ‘were envisioning the reformation in ways that were far more radical than we have hitherto recognized’, and that they ‘had been part of the English Reformation’ from its beginning (p. 9). Chapter 1 provides a re-evaluation of the intellectual landscape of early English Protestantism, and argues that calls for ecclesiastical reform were not an Elizabethan phenomenon, but were ‘being openly canvassed at its very start’ (p. 10). Chapter 2 reveals the inherent conflict between peace and reform: few evangelicals shared Henry VIII’s belief that the establishment of a national Church would ‘bring an end to religious strife’ (p. 11). Many reformers believed that living according to Christ’s teaching would cause ‘permanent strife between the followers of Christ and the children of Satan’ (p. 11). Chapter 3 focuses on the anti-Nicodemite sentiment that flourished among Marian Protestants, and argues that anti-Nicodemism did not disappear with Elizabeth’s accession, but continued to be debated well into the 1590s. Chapter 4 analyses the continuance of ‘resistance theory’ after Elizabeth’s succession. Gunther argues that the accession of a Protestant monarch did not ‘lead to the abandonment of the more expansive conception of religious authority and godly activism that had taken hold during Mary’s reign’ (p. 133). Instead, Marian persecution had convinced reformers that their work ‘must proceed, with or without the monarch’s assistance’ (p. 157). Chapter 5 re-evaluates the Troubles at Frankfurt. Gunther argues that the dispute over the Book of Common Prayer in 1554–55 actually demonstrates a concern to commit ‘returning exiles to purge the Elizabethan Church of the “remnants of popery”’ (p. 160). In Chapter 6, Gunther argues that the vestments controversy of 1565–66 was not merely a dispute between Protestants, but that ‘Catholics were aggressive and crucially important participants’ (p. 13) in the debate. [End Page 268] In Chapter 7, Gunther demonstrates that Puritan beliefs were not unprecedented, but actually based on similar opinions found in rediscovered works of leading figures of the Henrician Reformation. Puritans could thus argue that they ‘were the true heirs of the English Protestant tradition, and that it was the conformists … who had departed from the original reforming spirit’ (p. 14). Reformation Unbound is an engagingly written and well-referenced reevaluation of the Protestant visions of reform in the sixteenth century, and is an invaluable reference work. Aidan Norrie University of Otago Copyright © 2016 Aidan Norrie

The Task of the Morisco Translator in the Early Modern Maghrib

This article focuses on a little known movement of translation of European cultural texts into Arabic in the late sixteenth century and early seventeenth century Maghrib. These included treatises of medicine, cosmography, and artillery, which exerted a wide influence in North Africa and beyond. The role of the Moroccan Saadi dynasty is underlined, as well as the considerable role played by exiled Moriscos in this cultural movement, especially the travel writer Ahmad al-Hajari. This study also reveals the impact of the European explorations and colonizations in Asia and America on the Arab intellectual landscape of the time.

Educación, religión y el progreso en Teófilo Braga. Una reinterpretación del «Sistema sociológico» (1884)

Republican Teofilo Braga (1843-1924) stands out in the Portuguese intellectual landscape of the end of the 19 th century, as one of the defenders of positivist thinking. Political activist, professor and intellectual committed to thinking a destination for Portugal. In its multifaceted literature is evident systematicity and consistency of a theory – as a repository of critical scientific arguments – to support the radical political transformation of the country. Reflect the modernity and its legitimacy tends to be the structuring logic of the Sistema de Sociologia (1884).

The Open Mind: Cold War Politics and the Sciences of Human Nature by Jamie Cohen-Cole (review)

Jamie Cohen-Cole, Open Mind: Cold War Politics and the Sciences of Human Nature. Chicago: University of Chicago Press, 2014. 368 pp.It seems safe to say that in contemporary America, is a fairly ecumenical concept. We are told to keep an open mind to the cultural practices of others, to new technological innovations, to difference in all forms. However, open-mindedness cuts both ways: we can also hear frankly racist denunciations of mainstream unwillingness to consider the evidence for the hereditary bases of intelligence as a form of close-mindedness. Indeed, the very obviousness of the metaphor and its seeming lack of ideological specificity lend the concept a certain air of timelessness. open mind, however-at least in its specifically American form-is a surprisingly recent invention. Jamie Cohen-Cole's meticulously researched monograph does an excellent job of excavating the political and intellectual context in which the idiom emerged, demonstrating convincingly the powerful role that it played in shaping the intellectual landscape of post-war America. Indeed, its contemporary idiomatic ubiquity-however attenuated its positive content may appear-only serves to demonstrate how successfully it has infiltrated American ways of thinking about thinking. Open Mind lucidly charts the history of the concept, showing how it sutured creativity, rationality, autonomy, and willingness to embrace alternative viewpoints to a politically centrist, technocratic understanding of science and governance. Open-mindedness was used as both an evaluative standard for and scientific description of human activity in a surprisingly wide range of venues.Cohen-Cole argues that this open mind emerged as a quilting point for a whole host of projects and strategies within the ideology of a newly ascendant class of problem-oriented, interdisciplinary, Cold War intellectuals. These intellectuals found in the open mind the perfect expression of, and justification for, their particular experiences and understandings. Their participation in war-time working groups and policy planning, designed to rapidly mobilize America's intellectual capital to solve concrete problems, had forced them to learn to work together with experts from radically different disciplinary traditions and social locations. As they transitioned back to civilian life, they were faced with the dual challenges of transforming the networks of patronage and collegiality forged during World War II into durable institutions for the conduct of Cold War science, and-with millions of returning soldiers entering universities and the work force-of designing an educational system adequate for training a productive and cohesive citizenry. In Chapters 1 and 2 (Democratic Minds for a Complex Society and The Creative American, respectively), Cohen-Cole convincingly demonstrates how open-mindedness came to serve as perhaps the chief ethical virtue guiding each of these ventures, as the creativity, receptivity to alternative viewpoints, and problem-solving orientation required for success in intellectuals' earlier undertakings came to be held as a model for both academic and civic life more generally. As World War II turned into the Cold War, these elites used their particular war-time experiences to develop a new ethics and a new way of understanding their own practices as intellectuals. These self-understandings became the basis for a series of practical interventions into the way that all Americans learned, worked, and understood themselves both as citizens and human beings.Of course, the problems of coordination in complex organizations and societies were hardly novel. Indeed, Cohen-Cole also traces how the open mind presented a solution to longstanding fears in the educational establishment and early social sciences about the corrosive effects of the division of labor and stratification of society on national unity. In the Cold War context, however, these fears took on new urgency when dovetailed with the political concerns of a centrist, technocratic elite-fears of both an insidious international communism, as well as the home-grown specters of racism and reactionary paranoia. …