Topic
Enlightenment
About: Enlightenment is a research topic. Over the lifetime, 6845 publications have been published within this topic receiving 116832 citations.
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01 Jan 1994
TL;DR: In this paper, the retreat from high theory science, ideology and "local knowledge" knowledge and human interests is discussed, with a focus on the undefined work of freedom and its relation to Foucault and philosophy.
Abstract: Introduction: the retreat from high theory science, ideology and "local knowledge" knowledge and human interests - Habermas, Lyotard, Foucault textuality, difference and cultural otherness ethics and alterity - Derrida on Levinas "the dream of a purely heterological thought..." textual encounters - the prison-house of thought scepticism and enlightenment - Kristeva contra post-structuralism persons not subjects - community and difference of truth and falsehood in an extra-textual sense. Postscript: "The undefined work of freedom" - Foucault and philosophy.
32 citations
01 Jan 2002
TL;DR: Within Bhutanese culture, inner spiritual development is as prominent a focus as external material development as mentioned in this paper, which follows from an original meaning of development in [a] Bhutanic context in which development meant enlightenment of the individual.
Abstract: Within Bhutanese culture, inner spiritual development is as prominent a focus as external material development. This follows from an original meaning of development in [a] Bhutanese context in which development meant enlightenment of the individual. I hasten to add that enlightenment is not solely an object of religious activity. Enlightenment is [the] blossoming of happiness. It is made more probable by consciously creating a harmonious psychological, social, and economic environment.
32 citations
TL;DR: De la Chaumiere as discussed by the authors argued that the practice of religious superstition often subjugates members of the society to an unseen authority and an unjustified dogma in a way that works against the free exercise of thought and results in closed-mindedness and developmental stagnation.
Abstract: Although both psychology and religion are concerned with many similar issues (e.g., health and well-being, meaning and purpose) and treat them in some analogous ways (e.g., counseling) they have long been formally separated. This formal separation is due, in part, to the secularization of modern society, which, according to most definitions, means that "religious ideas, practice, and organizations lose their influence in the face of scientific and other knowledge" (McLeish, 1995, p. 668). For many secularists, relying on faith in supernatural beings or processes is tantamount to the primitive superstitions of undeveloped societies (de la Chaumiere, 2004). In these societies, argue the secularists, the practice of religious superstition often subjugates members of the society to an unseen authority and an unjustified dogma in a way that works against the free exercise of thought and results in closed-mindedness and developmental stagnation. For the secularist, notes Gunton (1993), "the worship of God takes place necessarily at the expense of human individuality and freedom" (p. 26). Moreover, because power is typically held and wielded by those few individuals who claim a privileged relationship to supernatural beings and forces--such as priests, shaman, and the like--the common person has little choice but to obey their commands. Upon consideration of the historical and current repercussions of these conditions, modern day secularists, including secular psychologists, have concluded that religious authorities and ideas ought to be rejected as a basis for society and treated by academics as oppressive and/or irrelevant holdovers from an earlier, more primitive stage of society (de la Chaumiere, 2004). In this sense, secularization stands for more than simply separating scientific disciplines like psychology from religion. It also relegates religion to a second-class status because religion relies on faith for its truth claims and as a result simply cannot be in the same class as disciplines like psychology that rely on knowledge gained through proper scientific inquiry (Kaplan & Saccuzzo, 2001). "Faith," asserts research psychologist, Gary Heiman (1998), "is the acceptance of the truth of a statement without questions or needing proof" (p. 7). Scientists, on the other hand, he argues, "question and ask for proof" (p. 7), "by obtaining empirical, objective, systematic, and controlled observations that allow them to describe, explain, predict, and control the behavior. Each finding is rigorously evaluated in a skeptical yet open-minded manner, so that an accurate understanding of the laws of behavior can be developed" (p. 11). For the secularist, scientific epistemologies are not only different from, but also superior to religious ones. At first blush, we may want to applaud the state of affairs secularization seems to have brought about. After all, many scientists and laypeople alike believe that secularization helped bring us out of the dark ages and into the bright glow of the enlightenment by successfully extricating academic disciplines--particularly those in the natural and social sciences--from religious control (Sagan, 1997). But religion has not been altogether left behind in the wake of an evermore scientific and secularized society. A number of psychologists, for example, are religious people who attend church and espouse a religious worldview (at least in their personal spiritual life), as do many of the students in their classes, the participants in their research, and the clients on their couches (Bilgrave & Deluty, 1998; Galllup & Lindsey, 1999; Larsen, 1996). Several psychology departments in America are housed within Universities that are sponsored by churches and guided by mission statements with explicitly religious objectives. Many psychologists also recognize religion as a viable psychological research topic (Emmons, 1999; Spilka, Hood, & Gorusch, 1985), and for psychologists who are therapists, sensitivity to their own and their clients' religious beliefs and practices is not only a necessary component of multicultural awareness but it has also helped therapists develop a number of techniques that can be applied to religious and nonreligious clients alike (Bergin, 1980; D'Souza & Rodrigo, 2004; Genia, 1994). …
32 citations
TL;DR: The authors proposes a reconceptualization of public as process, a constantly evolving conflict of the particular with the universal rather than as either a stable essence or as a consensus-building discourse.
Abstract: New media technologies with their networking capabilities have raised age-old questions about the nature of the public implicit in Enlightenment and about the role of public relations industries in democracies. This article reviews conflicting representational and deliberative notions of public dominant in the 20th century, the implications of late 20th century alternatives, and what Hegel's writings might suggest for a 21st century concept of public. The article offers a reconceptualization of public as process—a constantly evolving conflict of the particular with the universal rather than as either a stable essence or as a consensus-building discourse.
32 citations