Intellectual History

Current trends toward transnational and postmodern analysis in anthropology were anticipated by theoretical and methodological positions held by those involved in Chicano Studies. In addition, new institutional forms were inaugurated in anthropology as a direct and indirect result of the experience of participating in Chicano Studies programs. Many simultaneously participated in Chicano Studies and engaged in graduate programs in anthropology in the 1960s and 1970s. In fact, what is particular to all this cohort of incipient anthropologists, is their shared experiences in multinational ethnography, processes and analysis, and a "critical cultural" stance. From Chicano Studies, most who were to become anthropologists became adept, if not expert, at engaging in a variety of nomothetic, interpretive, quantitative, and qualitative discourses. Yet, by necessity and through a voracious interest, Chicano Studies professors consumed everything and filled their own "starved minds" to teach students. During this period, there were more bibliographies written by many than there were entries for their creation. Chicano Studies scholars were engaged in constant intellectual struggle to understand the realities of exploitation, racism, and repression. They challenged and critiqued the notion of a disengaged and authoritarian anthropology; deconstructed current ethnographies of Mexican Americans; laid out the theoretical and methodological deficiencies of anthropology; and insisted on a more rigid application of systematic fieldwork. This paper summarizes the contributions of Chicano Studies scholars to anthropology and provides a personal narrative of the intellectual and professional development of researcher/author of anthropology and Chicano Studies, Carlos G. Velez-Ibanez. (Contains 30 references.) (AA) Reproductions supplied by EDRS are the best that can be made from the original document.

Après 1848, la pen sée po li ti que rou maine s'est re trou vée seule de vant un défi mé tho do lo gi que et concep tuel dif fi cile à sou le ver. Dans un pre mier pas, elle s'était hâ tée à em bras ser la «mo der nité» oc ci den tale mais elle avait né gligé d'exploiter sa pro pre «an cien neté», au moins dans les as pects concer nant le tra vail sur les temps his to ri ques et la ges tion concep tuelle de cette tran si tion, qui était d'ailleurs chose ac com plie pour la mo der nité oc ci den tale. Cette «an cien neté» n'avait pas né ces saire ment dressé un sil lage phi lo so phi que re mar qua ble, mais elle avait eu le mé rite d'avoir existé et de s'être pro po sée comme voie pos si ble de la lé gi ti ma tion in tel lectuelle po lé mi que, pour la gé né ra tion sui vante. Celle-ci s'était en re van che re trouvée au coeur du bouil lon ne ment in tel lec tuel et po li ti que fran çais des an nées trente du XIX e siè cle, de vant un dis cours qui, en plus, ser vait très bien, et de vait en core ser vir, l'agenda «ré vo lu tion naire, na tio nal et dé mo cra ti que» qu'ils s'étaient pro posés. Les per cep tions mê mes sur le po li ti que et sur la no tion de sou ve rai neté en tant que vec teur prin ci pal de l'identité des ci toyens dans l'État des Mo der nes sont allées dans une di rec tion qui n'a pas fa ci lité le fon de ment de la dé mo cra tie par lemen taire mo derne. Dans un se cond pas, la gé né ra tion de 1848 a mon tré un parti pris quasi ex clusif -les ex cep tions confir ment la rè gle -pour un cer tain choix de mé thode scien tifi que. Au fait de brû ler les éta pes, une au tre in ci dence sur la ma nière ca rac té ris ti que de la lec ture dé mo cra ti que s'est ajou tée; il s'agit, tout sim ple ment, d'un choix qui a mar qué la per cep tion sur les va leurs na tio na les et dont seu le ment la gé né ra tion sui vante en a fait le «pro cès» 1 .

Jan Assmann's Achsenzeit: Eine Archäologie der Moderne (2018) is the most thorough presentation of thinkers who reflected on the Axial Age available today. Although the label "Axial Age" was coined by Karl Jaspers in 1946, other scholars had touched on the issue as early as 1771. From the beginning, socio-historical analyses rested on a presentist framework according to which the Axial Age was interpreted as a positive historical legacy that could be exploited to make up for the deficiencies of the present. Achsenzeit excels in the discussions covering the time span from Anquetil-Duperron to Vögelin (1975), but it disappoints in relation to current debates. Unfortunately, Assmann's book ignores contemporary gene-culture co-evolutionary perspectives, as well as current research which argues for the convergent evolution of axial-age societies based on increased affluence, enhanced urbanization processes, and higher population density. These criticisms aside, the book is indispensable for the necessary knowledge of the pre-2000s discussion on the topic, and it is a highly pleasurable read.

This paper examines the temporalities at play in the issue of plant genetic resources in the 1960s and through the 1970s. The issue emerged as concerned scientists, especially Erna Bennett and Otto Frankel, plant scientists affiliated with the United Nations Food and Agriculture Organization and the International Biological Program, drew attention to the loss of biological variety in the wake of the "Green Revolution" and global industrialization of agriculture. The scientists advocated efforts to collect and store seeds to safeguard genetic resources for the agricultural sector, but also to protect genetic diversity in the wild. Importantly, genetic erosion was understood as a deeply temporal issue where, ultimately, the future of evolution itself was at stake. Frankel and Bennett framed genetic erosion as a matter of temporal dissonance between the time scales of industrial society and environmental processes, especially evolution. Their notion of evolutionary time was in turn embedded in competing temporalities of development. Their descriptions of genetic erosion thus negotiated the grand temporalities of development and evolution in different ways, in the sense that they advocated different solutions to the threat of discontinued evolution. Furthermore, Frankel and Bennett's respective visions were decisively political in the sense that they involved ideas of the social organization needed to safeguard

This paper addresses origins, diasporic networks and main output of Lusophone Negritude geopoetics. Less famous than its French-speaking counterpart, this literary and political movement was inaugurated by 1942 poetry book Ilha de Nome Santo by São Tomé e Príncipe-born geographer and poet Francisco José Vasques Tenreiro (1921-1963). It culminated with the 1953 collection Poesia Negra de Expressão Portuguesa that Tenreiro co-edited with anticolonial Angolan intellectual and future MPLA leader Mário Coelho Pinto de Andrade (1928-1990), displaying works of young poets/activists who will become protagonists of liberation struggles in Portuguese colonies. Based on a range of multilingual archival sources, this paper first argues for considering transnational Lusophone Negritude geopoetics, including its origins in early anticolonial and anarchist dissidence, as a founding step in the construction of anticolonial discourses in Lusophone Africa and beyond, being an autonomous part of these processes. Second, extending literature on (Luso) tropicality and decolonial geopoetics and overtaking Anglo-American centralities in these fields of study, this paper breaks the rigid disciplinary cases in which historians, geographers and literary scholars have tended to insert complex figures such as Tenreiro. It namely demonstrates that only applying transnational, multilingual and transdisciplinary research methods one can understand transnational and complex geographies of decolonisation.

In this essay, I analyze the definition of tyranny proposed by Pascal: “Tyranny is wanting to have by one means what can only be had by another.” The definition of tyranny depends on a basic thesis of Pascalian philosophy, according to which there are different ‘orders’ that structure reality. I propose to trace the evidence of Pascal's legacy in Montesquieu’s use of tyranny. The components of the spirit of nations in Montesquieu’s Esprit des lois -laws, mores and manners- have the characteristics of Pascalian orders, that is, they are systems governed by specific ends and means that are not transferable to another system. Like Pascal, Montesquieu employs the notion of tyranny to indicate the use in one system of tools specific to another system.

Revista de Sociologia e Política completa 30 anos de publicação ininterrupta. Neste editorial, apresentamos a reformulação pela qual a Revista de Sociologia e Política passou entre os anos de 2021 e 2023 depois da pior crise de financiamento público da ciência durante o governo Bolsonaro (2019Bolsonaro ( -2022)). Essas mudanças são resultado da ausência completa de recursos para a manutenção do periódico, mas também de uma reorganização nos processos de gestão interna da Revista. Em 2021, apesar de termos recebido recursos irrisórios do CNPq (1/20 do orçamento total do periódico), eles nunca foram executados. Em 2023 o CNPq aportou 20% dos recursos necessários para cobrir o mínimo de despesas com os trabalhos usuais de revisão, diagramação, tradução etc. Apesar da alta classificação da Revista de Sociologia e Política no ranking Qualis CAPES (A1), nunca pudemos contar, exceto em alguns momentos muito raros nesses três decênios, com financiamento e apoio da Universidade Federal do Paraná. Sua filiação à UFPR é assim muito mais afetiva do que efetiva. Em função da crise no sistema nacional de apoio aos periódicos e da consequente perda de pontualidade da Revista de Sociologia e Política em 2021, foram feitas algumas mudanças seja na estratégia e no formato de captação de recursos, seja na administração do periódico. A reformulação da comunicação através das redes sociais da Revista ainda está em curso e deverá estar completa em 2024. A renovação do Comitê Editorial e a profissionalização da gestão, com a contratação de uma Secretária Executiva em tempo integral, representou uma grande (r)evolução no processo de arbitragem e produção editorial dos artigos submetidos como os dados adiante demonstrarão. Em 2023 criamos uma nova seção chamada "Poder Legislativo". Mas a inovação mais ambiciosa foi a criação do Instituto pela Comunicação Científica (IpeCC), a figura jurídica à frente da Revista de Sociologia e Política.

From its conceptualization during the late nineteenth century to its grand opening in 1927 and through subsequent decades, the Coptic Hospital has been a fixture in the geographies and genealogies of sectarianism in Cairo. When Boutros Ghali Pasha established the Great Coptic Benevolent Society with other Coptic laity in 1881, he and the board of directors envisioned medical care for the Coptic poor as the organization's first and primary duty. When they faced a myriad of challenges in erecting the hospital, they pivoted to a broader purview of the society's mandate by expanding service to all Egyptians regardless of religious affiliation amid the most polemical sectarian encounters and debates of the early twentieth century. They mediated these tensions by employing a language of sectarian neutrality and claiming to contribute to Egypt's march toward “civilization” through the establishment of the country's first Egyptian-established and -operated private hospital. Yet many aspects of the hospital's development—from appointing department directors to tracking patients—continued to center religious identity as a salient category of medical management. This article examines the discursive and material trajectories of the Coptic Hospital through the prism of medical philanthropy and sectarian infrastructures in modern Cairo.

The article delves into various facets of Izydora Dąmbska’s scholarly pursuits amidst the backdrop of World War II, with a focus on her literary explorations at the Ossolineum library in Lviv between 1941 and 1943. Beginning with an overview of Dąmbska’s wartime experiences and her connection to the Ossolineum, as well as the historical context of the library’s collections, the introductory section sets the stage for a deeper analysis. The core of the article revolves around an examination of archival records detailing access to the Ossolineum’s holdings from 1939 to 1945. Through meticulous scrutiny of inventory logs, the study identifies the specific volumes associated with Dąmbska’s scholarly inquiries, shedding light on her intellectual pursuits. Furthermore, it elucidates how these revelations contribute to advancing our understanding of Dąmbska’s scholarly endeavors in intellectual history during this tumultuous period. Particularly noteworthy is the impact of these findings on her seminal work „Plato in Poland”, as well as her broader investigations into the early modern era. Additionally, the article investigates the influence of Stanisław Łempicki on Dąmbska’s scholarly trajectory, illuminating his role in guiding her towards novel research pathways.

Edizione dello scritto di Giambattista Fedrigotti di Belmonte sulla storia della propria famiglia, dalle origini al XIX secolo, compilato nel 1871 e attualmente depositato presso la Biblioteca civica "Tartarotti" di Rovereto tra i materiali archivistici della Donazione Armani, di proprietà del Comune di Isera (TN).

This paper aims at studying the development of film advertising in the 1930's Albanian press. Through advertising we struggle to read a piece of the Albanian monarchy's history. Considering advertising as a historical source tends to reflect the economic, social and cultural life of the country. The study focused on the features, characteristics and uniqueness of advertising the films in relation to other ads present in print. Who were the people who created the ads, how does the Albanian press film advertising compare to advertising in the foreign press and what were the difficulties facing advertising at this time, are the other important issues addressed in this study. Over a century has passed since Harper's Weekly wrote that 'advertisements are a reflection of real life, a kind of fossil by which chroniclers can rewrite history in order to complete the graphic, even if all other historical evidence may have disappeared 4 .

This short paper demonstrates the consistent intellectual thought in the philosophical work of Dr Neville Buch. This is done by considering three concepts as applications: basic and defeating contradiction, parallel logic, and logical compatibility in time. These concepts explain how principles work correctly in our thinking, consistently, and intellectually.

The clash was transformed from tension and confrontation into calm and a smile—a philosophical conflict partially translated through algorithms. This paper reflects on the symbolic and conceptual divergence between two intellectual traditions, bridging East and West through moral reasoning and algorithmic insight.

human sacrifice through heart excision. Depictions of the Sacred Heart show no correspondence to pre-Columbian heart representations. She does, however, suggest that the importance of the heart in Aztec thought as the seat of the teyolia, or divine fire, became entwined with European emphasis on the heart as container of the soul. More significant, she points out that Catholic evangelists associated Christ with the sun, also important in pre-contact religious thought. Mexican artists highlighted this connection through pairing Christ's heart with monstrances, which displayed the Eucharistic wafer within a sunburst, and by limning Sacred Heart images on copper plate rather than canvas. Copper reflected light, emphasizing the luminosity of Christ's heart. By the end of the eighteenth century, Sacred Heart imagery began to change. Rather than a disembodied heart mystically floating amid cherubs, artists portrayed Christ holding his illuminated heart. This new depiction rendered Christ's heart in proportion to his body and became standard over the nineteenth century. Kilroy-Ewbank argues that the later ubiquity of this imagery reveals the eventual victory of the Sacred Heart over its Jansenists detractors. On this point, I think she underestimates the fundamental change in pictorial representation. The standardized nineteenth-century imagery foregrounds Christ rather than his heart and thus lessens the Sacred Heart's mystical and emotive connotations. The Sacred Heart likely survived because it changed to fit a new, post-Baroque context. Although this work cogently analyzes messages devotional promoters broadcast about the Sacred Heart, I wish it offered more about how a varied populace received them. Nonetheless, it is a sophisticated, sympathetic, and elegantly written account that will appeal to scholars of early modern religion and colonial Mexico.

RSIS Commentaries are intended to provide timely and, where appropriate, policy relevant background and analysis of contemporary developments. The views of the authors are their own and do not represent the official position of the S.Rajaratnam School of International Studies, NTU. ...

use the term "Scottish Enlightenment" to describe the group of Scottish intellectuals clustered in Edinburgh in the 18 th century. All of the writers I focus on frequently met and corresponded with each other, and their works reflect a cluster of shared assumptions albeit with significant differences of opinion as well.

Livingstone experiences and lifestyle as a medical missionary is a source of inspiration for future medical mission, and this, although the contexts may be different from his time. It offers four approaches. First, medical mission has the task to share the Gospel as Jesus did. Second, it has to perform the two-fold reconciliations as He did, vertical first and then horizonal. Third, it has to serve (gr diakoneo) the society as taking care of the  bodily, spiritual, and mental health of the whole society as He did to all humankind. And lastly, medical mission is called to offer the opportunity to all people to access the eternal life as the Christ  did.
Dr David Livingstone has done his own imitation to Christ in his own. Now is the time for medical missions to think of theirs in today’s contexts.

The ruling elite of the Venetian Republic constituted a gerontocracy, a system  that gave the highest offices to patricians of very advanced age. It compelled individuals of mature years and substantial experience to restrain their passions and check their ambitions. A structure of institutionalized discipline molded personalities that exemplified deference, conciliation, and conformity. The most successful gerontocracy in history--and the most long-lived of republics---thus fashioned the restrained, sagacious patrician mentality celebrated in the well-known "myth of Venice."

este artículo examina las teorías acerca de los orígenes de los indígenas tupís, de Francisco Adolfo de Varnhagen, y de los indígenas peruanos, de Vicente Fidel López. Se propone que la deriva historicista de esas teorías se debía a los aportes lingüísticos del orientalismo. El objetivo de este trabajo es arrojar luz sobre las relaciones, en ambos autores, entre indigenismo, lingüística, historiografía y proyectos políticos para Argentina y Brasil.

"Lettera di un medico arabo" (1706) è un testo enigmatico, di cui la presente edizione rappresenta la prima traduzione italiana. Pubblicato anonimamente ma riconducibile alla penna di John Toland, è un agile opuscolo in difesa della ragionevolezza della religione islamica contro i pregiudizi degli europei dell’epoca. Circolò nei gruppi proto-massonici del primo Settecento spesso allegato allo "Spaccio de la bestia trionfante" di Giordano Bruno e al "Discorso sul libero pensiero" di Anthony Collins. Il dettaglio con cui nel testo vengono affrontate alcune caratteristiche della religione islamica, nonché la difesa di una asserita tolleranza islamica contro il settarismo delle chiese cristiane, è di estremo interesse per ricostruire l’evoluzione del concetto di tolleranza religiosa che stava emergendo in Europa proprio in quegli anni. Nel complesso, Toland mette in ridicolo i pregiudizi della propria epoca e indica nella ragione la guida più sicura per sfuggire a fatali errori di valutazione. Segue in Appendice la prima traduzione italiana di un estratto della lettera di un commerciante arabo, Muhammad D’Ghies, letta presso la Convenzione Nazionale di Parigi nel 1795, uno strumento utile per comprendere l’influenza islamica sul pensiero rivoluzionario francese.

Resumen: Las geopolíticas de la cultura en Hispanoamérica, han puesto en juego determinados lugares (sedes metropolitanas), algunos medios (revistas, empresas editoriales) y las redes. Es así como ciertos estudios se han ocupado de acercar la producción textual con las sedes o espacios de producción en diferentes momentos de la cultura hispanoamericana. Compartimos la inserción de la figura del intelectual que hiciera Christophe Prochasson en una tríada identificada con sus lugares ("lieux") de encuentro y actividad, con sus medios ("milieux") de expresión y comunicación y con la compleja red de relaciones ("réseaux") que teje a su alrededor, y no como un prisionero de su discurso, aislado de su entorno, sino que a la dimensión colectiva del intelectual se somete el orden de su discurso. En este orden, los tres vértices (lugares, medios y redes) cobran especial trascendencia como podremos apreciar en los casos del modernismo y romanticismo.

Desde 1939, y durante toda la dictadura, Antonio Machado fue, sin ninguna duda, el referente moral, cultural y político más importante para los españoles antifranquistas de cualquier signo y condición. Su poesía, su inquebrantable adhesión a la legalidad republicana, la dignidad de su actitud personal a la hora del exilio y su muerte en Colliure el 22 de febrero de 1939, apenas unos días después de haber salido de España por los Pirineos como un soldado más de la República, le habían hecho ganar el respeto y la admiración de los españoles que habían perdido la contienda; por encima, incluso, de partidos, ideologías o corrientes estéticas concretas. Y, además, en un ejemplo para las nuevas generaciones . Este respeto y admiración hacia la figura del escritor sevillano también se dio en algunos sectores culturales que habían apoyado a la dictadura franquista que no dudaron en intentar incorporar su figura al acervo cultural de este régimen facilitando, entre otras cosas, una primera edición de sus obras completas en el año 1941, eso sí, despojándolas de cualquier connotación política o partidista 2. Sin embargo, más sincero que este reconocimiento fue el que le intentaron dar en dos homenajes históricos que tuvieron lugar años después, pero de distintos significados y repercusiones. El primer tuvo lugar el 22 de febrero de 1959, coincidiendo con el XX aniversario de la muerte del poeta en el cementerio francés de Colliure, donde reposaban sus restos. En este capítulo del libro "Cantad alto" se analiza el frustrado homenaje de 1966 en Baeza

This is a timely book of interest to more than students of Russian history or political theory. It is a work that should be read by anyone who is concerned about the state of the world today, especially those who have become convinced or have forgotten that the present can always be challenged to create a better future.

changing circumstances and transformations of life is a central Daoist concern. Daoism is simultaneously diverse and unified; it discloses multiple perspectives and is unified in its openness. If there is a central Daoist concern, the basic question is how to be open to all possible answers. The philosophy of skill, developed by Coutinho based on the Zhuangzi and Liezi, provides a good illustration: "the skill that Daoists praise is intuitive, natural, fluid, and of the sort that is essentially nonverbal. It involves the ability to sense, interpret, and respond to the subtle tendencies of the phenomena one is engaged with" (p. 175). Coutinho's phenomenological analysis reveals the basic structure of having a skill: its rootedness in natural abilities and the immediate experience of the thing encountered, and its interconnection with our bodily-perceptual field and the conditions of performing this skill. If the whole life-world is the circumstance to be encountered, then it can orient the art or "skill of living." In this sense, a Daoist philosophy of skill can become an existentially significant philosophy: a philosophy that orients and enriches our intuitive engagement with our existential condition. This is one possible way for Daoism to be a living philosophy. Coutinho's textual phenomenology, which attempts to make classical texts comprehensible and meaningful in relation to contemporary philosophical concerns, is thoughtprovoking and refreshing. This work could benefit from a more nuanced interdisciplinary and historical contextualization of pre-Qin Chinese philosophy. Though it can be useful to distinguish Daoism's philosophical and religious dimensions, they cannot be radically separated without distortion given early Daoism's religious contexts and biospiritual tendencies. The alternative cosmological conceptions found in recently published excavated or discovered manuscripts make it appear problematic to maintain that Daoism's distinctiveness is due to its shift of emphasis "from the human to the cosmic, or from the artificial to the natural" (p. viii). Such historical claims should be interpreted in light of the controversies concerning the complex origins and roles of early Daoist texts in the nexus of pre-Qin thought, as a more multifaceted picture of their backgrounds and family relationships begins to emerge.

Quedan rigurosamente prohibidas, sin la autorización escrita de los titulares del copyright, bajo las sanciones establecidas en las leyes, la reproducción total o parcial de esta obra por cualquier medio o procedimiento, comprendidos la reprografía y el tratamiento informático, y la distribución de ejemplares de ella mediante alquiler o préstamo públicos. Cualquier forma de reproducción, distribución, comunicación pública o transformación de esta obra solo puede ser realizada con la autorización de sus titulares, salvo excepción prevista por la ley. Diríjase a CEDRO (Centro Español de Derechos Reprográficos, www.cedro.org) si necesita fotocopiar o escanear algún fragmento de esta obra.

This article investigates for the first time some dynamics related to the development of Hebraic scholarship in the Netherlands during the 17th century. According to the paradigm of the 'mosaic moment' as developed by Philip Gorski, this essay focuses on the collateral effects of political Hebraism and its Old Testament semantics in some reformed catechisms edited by ministers and preachers more or less related to the "Nadere Reformatie". It will then proceed to deal with the effects and premises of the 1637 state translation of the Bible. Eventually, the paper will briefly analyse the development of an autonomous Hebraic scholarship between the end of the 17th and the beginning of the 18th century, both through the phenomenon of the so-called Hebraizers and the works of polymath Willem Goeree.

Las fotografías de Seiji Shinohara parecen interrogar esta imagen y darle la vuelta, pues su mirada no es ese Hiroshima, sino aquel lugar que no coincide con nuestro imaginario, revestido de grandes portones, con ofrendas budistas entre los callejones, detalles arquitectónicos de los santuarios sintoístas, caminos empedrados, árboles de cerezos reflejados en los ríos y anuncios cotidianos que insinúan calles habitadas, vívidas… dejando fuera del encuadre a cualquier silueta o individuo.

O objetivo deste capítulo é fazer uma cartografia do cenário psicopolítico
atual e do lugar da esquerda, para discutir seus impasses e as possibilidades de transformação. Procuramos assim realizar uma espécie de esquerdzoanálise em tempos de necroliberalismo, isto é, uma reflexão crítica sobre a esquerda a partir da perspectiva da esquizoanálise. Como método utilizamos conceitos da esquizoanálise e da Psicologia Política para discutir nossos desafios e limitações vislumbradas. Como resultados discutimos o complexo cenário necroliberal em que estamos situados e o lugar paradoxal da esquerda política, que assume o papel de ser agente
revolucionário, mas que também atualiza linhas de segmentaridade rígida, que podem despotencializar seu movimento. Estas linhas duras são: a fixação na macropolítica; o discursivismo e consciencialismo; o sectarismo e o identitarismo. Concluímos com a necessidade do deslocamento do ser de esquerda para devir-esquerda que leva a
transição do debate esquerda-direita para multiplicitários-fundamentalistas.
Palavras-chave: esquerda política, revolução, clínica, esquizoanálise.

Problem odnosa elitne i popularne kulture u postmodernim čitanjima kulturalnih obrazaca sve se više komplicira. Najprije, elitna kultura je tip hegemonijskog čitanja "stvarnosti" kao diskursa koji je zadan raspodjelom moći u zapisivanju vrijednosti kao kulturalne razlike (v. Butler, Laclau, Žižek, 2007). Potom je tu i onaj element kulture svakodnevnice koji se iz kompleksnog odnosa masovne medijske proizvedenosti i pučko-kulturalne paradigme "izgradnje" utjelovljuje kao (moguća) kultura razlike (v. Williams, 1980). Na kraju, kultura svakodnevnice kako je vidi francuski isusovac de Certeau, 2002) vraća priču o svakodnevnici kao "invenciji" i pridaje joj dimenziju koju "jaka" priča o naciji kao kolektivnom subjektu svakako želi potisnuti (o tom potiskivanju više kod Lacana, 1983). Utjecaj kolonijalnih ishodišta i postkolonijalnih okvira na čitanje...

Promotor al mișcării naționale, personaj implicat în mai toate marile proiecte care vizau modernizarea României, bun cunoscător al sistemului de învățământ public, V.A. Urechia a lăsat mereu să se înțeleagă faptul că a studiat temeinic la Paris, de unde s-ar fi întors chiar cu gradul de licențiat în litere. Lucru care l-a propulsat imediat în elita intelectuală și i-a netezit destinul, deschizând larg porțile unei cariere de excepție. Pornind de la resurse arhivistice aflate cu precădere la Paris, dar și în țară, Leonidas Rados abordează în acest studiu chestiunea examenelor susținute de V.A. Urechia la Sorbona și a gradelor academice obținute acolo, demonstrând impostura controversatului universitar.