When in 1928 Alain Locke coined the phrase "social document fiction" to describe W.E.B. DuBois' 1911 novel Quest of the Silver Fleece, he magnified a tenuous interplay between aesthetics, politics, and social science that underpins nineteenth and early twentieth century black intellectual activity. For Locke, social document fiction describes the small body of literature that, although important as "sociological" treatises, had yet to achieve the aesthetic sophistication that writers of the Harlem Renaissance would master. Even in his dismissal, Locke's phrasing suggests that black authors had succeeded in connecting two representational forms that continue to be positioned as polar opposites: those that use objective observation to index social life (surveys, statistics, photographs, and catalogs) and the imaginative realm of fiction. Indeed, in Quest of the Silver Fleece, DuBois combines technical analyses of agriculture, Southern economy, and Post-Reconstruction education with tales of magic cottonseed in order to convey a social world that remained opaque to positivist analysis. Belonging to neither the sphere of slave narratives, domestic family romance, or Realism, social document fiction combines formal innovation with scientific discourse to produce racial knowledge that exceeds the nineteenth century's emergent regimes of truth. This understudied genre of literature invites us to consider a simple but fraught question: what does it mean to think of social document fiction as a tool for the study of black life? This dissertation answers this question by reconstructing African Americans' responses to key moments between 1850 and the late 1920s when visual technology, like the microscope, the photograph, and film, joined with emerging fields of natural history, sociology, and anthropology to render black subjects as intelligible objects of scientific inquiry. Immersed in this "racial data revolution," blacks grappled to identify a strategy for transmitting new "facts of blackness." I consider social document fiction as an important strategy for reassembling racial epistemologies and reorienting the public's racialized gaze. I extend this genre beyond the work of DuBois to consider how literature by Martin Delany, Sutton Griggs, and Zora Neale Hurston each manifest a struggle to articulate a poetics and politics in relationship social science.

In his Hebrew encyclopaedic compendium Midrash ha-Ḥokhmah, the thirteenth-century Toledan scholar Judah ben Solomon ha-Cohen reports of a correspondence, held in Arabic, that he had with an unnamed philosopher who belonged to the court of the Holy Roman Emperor Frederick II in Italy. The present work investigates the different ways in which this correspondence helped transmit knowledge between scholars from different cultural and geographical settings. First, a critical edition, translation, and analysis are rendered of the two problems discussed in the text, which concern the construction of the five regular polyhedra and the calculation of oblique ascensions. The correspondence is then placed within the framework of other accounts of scholars who reportedly received imperial inquiries. It is shown that its subject matter was of interest to both the court and the scholarly community, and can be linked to the work of Frederick's correspondents Leonardo Fibonacci in Italy and the school of Ibn Yunus in Mosul, and to the work of later scholars - Campanus of Novara and Muḥyī al-Dīn al-Maghribī. The unnamed philosopher, who is proved wrong in the correspondence, is in all likelihood Theodore of Antioch. An analysis of the terminology used in the Hebrew translation of the lost Arabic original shows that Judah created a unique mathematical and astronomical vocabulary, which changed during his working life. It is influenced by that of Jacob Anatoli, but Judah's terminology is generally much closer to that of his predecessor Ibn Ezra. It is then shown that the interreligious collaboration recorded in the correspondence is typical for the appropriation of Greek learning in the Middle Ages, but its placement within the framework of the Midrash ha-Ḥokhmah is influenced by interreligious polemics. Here, it serves to prove the superiority of the Jewish religion.

Founded in London in 1844, the Young Men's Christian Association (YMCA) has spread across the world, becoming integrated into state programmes of social reform and driving a development discourse that links socially productive youth into economic moralities of transformation. I trace the circulation of these ideas through a multi-sited, cross-cultural ethnographic study of Young Men's Christian Associatin (YMCA) centres in the UK and The Gambia, focussing on YMCA programmes that operate transnationally, implementing global youth-oriented policy in local centres linked by bilateral partnerships. I follow these transnational linkages from Sussex Central YMCA (based in Brighton and Hove, England) where I have strong links as worker and volunteer, to a similarly sized centre in Banjul, Gambia, creating a cross-cultural analytical framework through which to explore the experiences of young men participating in their programmes. Using these contrasting contexts, I focus on the lives, narratives and practices of young men and YMCA staff in each location, analysing how YMCA programmes foster a version of transnational masculinity that combines economic rationality with the spiritual principles derived from Protestant Christianity. I explore this in reference to an often implicit, idealised form of YMCA masculinity based around strenght of 'mind, body and spirit', known as the 'Whole Man'. I suggest that the 'Whole Man' operates as an idealised motif of manhood within YMCA centres, fostering notions of self-sacrifice, empathy and embodied dynamism that is reproduced at the YMCA through 'secular rituals'. I trace how these masculine subjectivities interact with localised conceptions of manhood and youth in each location, focussing on the interplay of differing versions, conceptualisations and practices of masculine behaviour in each location. This thesis is generated by the friction between self-help models and actual lived realities, frictions which I hope to show represent the limitations of totalising models of coherent subjectivity based on moral principles.

This thesis is an anthropological study of Uzbek women's everyday life and religious rituals, focusing on the experience and transformation of women's religious and ritual lives in the capital Tashkent, after Soviet rule lasting seventy-three years ended in 1991. The research was conducted over four years, covering English, Russian, and Uzbek language literature, periodical press, archive materials, and oral histories of women who experienced the challenges of the Soviet system and the social changes of the period since independence in 1991. A large body of literature has been written about women's ritual life in Islam, but relatively little about Uzbek women's ritual life within Islam since independence. This thesis introduces an ethnographic contribution to the literature by investigating Uzbek women's everyday life since independence. This thesis will lay out the historical background to the changes in the government of Uzbekistan between 1991 and 2011, in particular the transition from Soviet to independent rule. It will then examine the particular impact this change in government had on women's religious and ritual life, by comparing data gathered before and after the transition. The existing body of literature on women's ritual life will be critically assessed in relation to the particular findings of women's experience in Tashkent, and differences and similarities will be discussed. The thesis argues that religious rituals and the everyday life of Uzbek women change continuously because of the influence of social forces and institutions. The ritual and everyday life of women has adapted to historical circumstance and political systems. Women's rituals are controlled and partly constructed by the state and religious institutions for the purpose of national identity-building, ideological legitimation, and controlling women's everyday lives. In the following study, I argue that women have incorporated change and transformation into their everyday (ritual and religious) lives, thus revealing their agency and self-expression as they navigate the social and gender realities of twenty-first century Uzbekistan.

This thesis is based upon ethnographic fieldwork carried out in and around three secondary schools and Tahrir Square in urban Cairo between October 2009 and December 2011. It explores the lives of young Egyptians at the time of their secondary schooling and the Arab spring through examining the contradictions and ambivalence of the coming of age for middle class young people inside the school and in the wider everyday life in urban Cairo. This thesis seeks to understand, by examining the social theory on the tension between structure and agency, the way through which disciplinarian interventions enable youth's articulation of critical dispositions and forms of resistance. This thesis, whilst it embarks by looking at the deterioration of the formal schooling system in Egypt after thirty years under Mubarak's rule, examines the extent to which the everyday educational studentship circumstances had constrained the sorts of subjects that Egyptian youth could become and which would constitute them as young and educated in contemporary Egypt. Whilst education, in its broader meaning, emerged as being undeniably crucial for young Egyptians' project for social mobility, secondary schools are presented not as venues for socialisation or reproduction of inequalities but rather as an ambivalent and contradictory resource. The young Egyptians who were the subjects of this thesis negotiated meritocratic aspirations at the intersections of their transversal educational circumstances, and the norms of patriarchy and subordination of their wider everyday life. The forms of exclusion and tension about the future have affected young Egyptians' articulation of their critical dispositions of hopelessness and ambivalence. Their engagement in the Tahrir riots and occupational actions and demanding their right to the city, manifested their emerging political consciousness and capacity to produce new spatial meanings and practices.

何偉傑. / "2001年6月" / 論文 (哲學碩士)--香港中文大學, 2001. / 參考文獻 (leaves 124-134) / 附中英文提要. / "2001 nian 6 yue" / He Weijie. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2001. / Can kao wen xian (leaves 124-134) / Fu Zhong Ying wen ti yao. / Chapter 1. --- 引論 / Chapter 1.1 --- 千面英雄:尼采其人其說 --- p.1 / Chapter 1.2 --- 問題與回顧：有關「尼采在中國」的硏究 --- p.5 / Chapter 1.3 --- 本論文的硏究進路：譜系學的方法論 --- p.15 / Chapter 1.4 --- 引進尼采的目的:多元的現代典範轉移 --- p.23 / Chapter 1.5 --- 小結：本文的方向及範圍 --- p.31 / Chapter 2. --- 尼采與中國現代哲學 / Chapter 2.1 --- 新倫理與尼采 --- p.35 / Chapter 2.2 --- 尼采式的重估一切價値 --- p.37 / Chapter 2.3 --- 個性解放與尼采 --- p.41 / Chapter 2.4 --- 外國哲學的傳入與尼采 --- p.44 / Chapter 2.4.1 --- 叔本華哲學與尼采 --- p.45 / Chapter 2.4.2 --- 進化論與尼采 --- p.48 / Chapter 2.4.3 --- 實用主義與尼采 --- p.52 / Chapter 2.5 --- 中國古典哲學與尼采 --- p.53 / Chapter 2.6 --- 小結：中西哲學的交融 --- p.56 / Chapter 3. --- 尼采現代中國美學 / Chapter 3.1 --- 尼采的美學傳統 --- p.58 / Chapter 3.2 --- 從叔本華到尼采:王國維的美學 --- p.62 / Chapter 3.3 --- 尼采的美學心理:朱光潛的美學詮釋 --- p.65 / Chapter 3.4 --- 尼采美學在中國的三種美學境界 --- p.71 / Chapter 3.5 --- 小結：東西不同的美學 --- p.76 / Chapter 4. --- 尼采與中國現代文學 / Chapter 4.1 --- 誰是中國的「尼采」？」 --- p.77 / Chapter 4.2 --- 尼采與現代中國文學的題材 --- p.84 / Chapter 4.3 --- 比較文學的嘗試:尼采與《紅樓夢》的硏究 --- p.87 / Chapter 4.4 --- 詩的翻譯與創作 --- p.89 / Chapter 4.5 --- 小結：新的典故 --- p.91 / Chapter 5. --- 尼采與現代中國政治學 / Chapter 5.1 --- 兩次世界大戰與尼采 --- p.92 / Chapter 5.2 --- 無政府主義與尼采 --- p.97 / Chapter 5.3 --- 從尼采到馬克思的轉向 --- p.101 / Chapter 5.4 --- 國民黨與尼采之間：《戰國策》派的政治論 --- p.106 / Chapter 5.5 --- 小結：書生與政治 --- p.110 / Chapter 6. --- 尼采與現代中國教育學 / Chapter 6.1 --- 中國教育思想與尼采 --- p.111 / Chapter 6.2 --- 尼采式精英主義教育觀 --- p.115 / Chapter 6.3 --- 歷史教育與尼采： --- p.117 / Chapter 6.4 --- 小結：沒有實踐的主張 --- p.120 / Chapter 7. --- 總結： --- p.121 / Chapter 8. --- 參考書目 --- p.124

A descrição de alguns aspectos da vida intelectual de Luís da Câmara Cascudo visa contribuir para análise sociológica de aspectos culturais da sociedade. O autor produziu escrito nas áreas de história, biografia, memorialística e folclore. Com a produção intelectual folclórica se colocou no mercado editorial brasileiro em formação. Procurou-se concentrar análises em alguns documentos culturais relacionados à perspectiva intelectual de Cascudo. Produzidos pelo próprio ou sobre ele. Detalhando características desses documentos bem específicos, tentou-se ver neles alguns elementos das estruturas sociais. Essas produções intelectuais, apesar de diferentes, encerraram no autor uma perspectiva comum de fundo. Tomando alguns pontos específicos das realizações do autor, procurou-se contribuir para as questões culturais que envolvem a intelectualidade brasileira no século XX. / A description of some aspects of the intellectual life of Luís da Câmara Cascudo aims to contribute to sociological analysis of cultural aspects of society. The author has produced writing in the areas of history, biography, memoirs and folklore. With the intellectual folk stood in the Brazilian publishing market in the making. We tried to focus analysis on some documents related to the intellectual culture of Cascudo. Produced by himself or on it. Detailing very specific characteristics of these documents, we tried to see in them some elements of social structures. These intellectual products, although different, the author ended a shared background. Taking some specific achievements of the author, sought to contribute to cultural issues involving Brazilian intellectuals in the twentieth century.

No description available.

A thesis submitted to the Faculty of Arts, University of the Witwatersrand, Johannesburg, in fulfilment of the requirements for the Degree. of Master of Arts in Russian Studies. Joharmesburq, 1995 / This thesis undertakes to examine the interdependence of ideology and literary scholarship, in particular regarding the legacy of F.M. Dostoevsky, in the Soviet Union; and to investigate the reflection of political and ideological agenda in Soviet literary criticism's interpretations of Dostoevsky's novel, The Devils during the era of glasnost, 1985-1991. I shall isolate, identify and describe the principal, ideological trends reflected in literary critiques and analyses of this novel, published in the Soviet Union during this specific period of time. My thesis will build on and develop previous research conducted around the analysis of Ideological trends in the Soviet Union through a study of literature and official literary criticism. Western commentators, such as B J.Simmons,V. Seduro, and H. Mondry have demonstrated the correlation between. general shifts in Party domestic and international policy and the ideological viewpoints expressed in literature and literary criticism. They have found it to be a valid practice to analyse certain political, social and ideological factors in the Soviet Union through a close study of literature and literary criticism. In continuing this research, I shall demonstrate that Soviet literary criticism during glasnost could still be regarded as a mirror of political and ideological changes in society, and that Soviet criticism's interpretations of Dostoevsky's The Devils could once again be used to help distinguish, delineate and clarify the ideological trends that existed in Soviet Society during this era. I shall begin my analysis with a consideration of the effects of Gorbachev's glasnost reforms on Soviet culture in general, and on literary cd]~'cal practice in particular; and of the role that literary criticism played in Soviet society during this area. I shall then proceed to a brief historical overview of interpretations of The Devils by Russian and Soviet literary critics, from its publication until the eve of the glasnost reforms, This will demonstrate both the manner in which literary criticism has mirrored Ideological trends in the USSR, and the validity of centring my research on this novel. From there, I shall turn to an examination of how interpretations Offered by Soviet literary critics of The Devils, as well as attitudes expressed by them regarding the writer's world outlook, reflected the ideological trends that existed In Soviet society during glasnost. The interpretations to be analysed will be taken from a broad range of Soviet literary periodicals, mono graphs, and discussions, published in the Soviet Union between 1985 and 1992

The concept of dissident under consideration in this study reveals that political and loyal dissent, non-conformity and well-meaning criticisms of government's wrong doings, and even the quest for democracy exist in China as they do in the West. Political struggle and the leadership's eagerness to gain the support of intellectuals provided Chinese intellectuals with the opportunity to express themselves. Similarly, power struggles within the Chinese Communist Party (CCP) have also become the spawning ground for some Chinese intellectuals to become dissidents.