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This paper examines the mechanisms of circulation of Spanish American intellectuals in Colombiaduring the second half of the nineteenth century. This period witnessed a modernization of press and the book market in the region, which broadened the scope of action of intellectuals. These processes generated connections between the thinkers and a truly continental debate developed, especially on liberalism. In particular, Colombian liberalism engaged in a heated debate with Chilean liberalism. As a result of these exchanges, a Spanish American intellectual community was consolidated.

This article explores the geographical imagination of diasporic activists from Afghanistan. It examines the significance of the historic-geographic region of Khorasan for their attempts to re-imagine Afghanistan and its place in the region and wider world. The article documents ethnographically the forms of intellectual exchange in which these intellectual-activists participate, and their modes of materializing the geographical imagination of Khorasan in everyday life. Rather than analyzing their geographical imagination solely through the lens of ethnicity, it treats it as reflecting the activists’ underlying yearning for sovereign agency and as an attempt to forge politically recognizable subjects capable of action.

The Jesuit China mission coincided with a sophisticated attempt to place Chinese and Western concepts of human nature in dialogue with Confucianism. The Jesuits believed that they could facilitate evangelization by drawing upon Confucian concepts to explain the soul. In so doing, they and their Chinese collaborators also pioneered a genre of hybrid philosophical texts, which used Aristotelian conceptions of the soul to critique and supplement autochthonous Chinese conceptions of human nature. These texts are not just of significance for Chinese Christian theology, but also anthropology, psychology, and even medicine, given the role played by the soul in both Chinese and Western conceptions of human physiology at the time. Until recently these texts have been little studied except by missiologists who were more interested in their relevance for mission history than for comparative philosophy. Scholarship has perhaps also been hampered by the immense linguistic demands of studying texts that sit between the Chinese and Western intellectual traditions. Recently, however, a number of Chinese scholars have turned their attention to these texts, intrigued by novel philosophical ideas contained therein and their complex relationship to both the Western and Chinese intellectual and religious traditions. Since many of these Chinese-language contributions are published in volumes which are not easily accessible outside of China, they have not enjoyed great visibility in Western-language scholarship. This article will review the major developments in Chinese scholarship and will conclude with suggestions for future research.

From its most cosmopolitan urban centers to the rural Midwest, the United States is experiencing a rising tide of religious interest. While terrorist attacks keep Americans fixed on an abhorrent vision of militant Islam, popular films such as The Passion of the Christ and The Da Vinci Code make blockbuster material of the origins of Christianity. The 2004 presidential election, we are told, was decided on the basis of religiously driven moral values. A majority of Americans are reported to believe that religious differences are the biggest obstacle to world peace.Beneath the superficial banter of the media and popular culture, however, are quieter conversations about what it means to be religious in America today-conversations among recent immigrants about how to adapt their practices to life in new land, conversations among young people who are finding new meaning in religions rejected by their parents, conversations among the religiously unaffiliated about eclectic new spiritualities encountered in magazines, book groups, or online. Interfaith Encounters in America takes a compelling look at these seldom acknowledged exchanges, showing how, despite their incompatibilities, Buddhist, Muslim, Christian, Jewish, and Hindu Americans, among others, are using their beliefs to commit to the values of a pluralistic society rather than to widen existing divisions.Chapters survey the intellectual exchanges among scholars of philosophy, religion, and theology about how to make sense of conflicting claims, as well as the relevance and applicability of these ideas \"on the ground\" where real people with different religious identities intentionally unite for shared purposes that range from national public policy initiatives to small town community interfaith groups, from couples negotiating interfaith marriages to those exploring religious issues with strangers in online interfaith discussion groups.Written in engaging and accessible prose, this book provides an important reassessment of the problems, values, and goals of contemporary religion in the United States. It is essential reading for scholars of religion, sociology, and American studies, as well as anyone who is concerned with the purported impossibility of religious pluralism.

Abstract Rashīd Riḍā's six fatwas to China, disregarded by historians of China and by historians of Salafism, greatly expand our historical understanding of transnational intellectual exchanges between Muslim reformers in the interwar period. The questions that prompted the fatwas shed new light on the specific issues that divided Sino-Muslim nationalists in the republican era, when a Chinese awakening coincided with an Islamic awakening. They also reveal why a Sino-Muslim scholar, seeking external arbitration, decided to write to a Muslim authority in Cairo. The fatwas that ensued show, in turn, the care that Riḍā took to transmit his legal methods and religious values to a foreign country, where Muslims mainly followed the Ḥanafī school of law. On the basis of the fatwas, which were translated into Chinese, the article offers not an arbitrary, abstract, or ahistorical understanding of the origins of Salafism in China, but a concrete grasp of Salafism in translation.

Las becas de la John Simon Guggenheim Memorial Foundation tuvieron un papel destacado como catalizadoras de la movilidad de ideas, saberes e imaginarios entre América Latina y Estados Unidos desde que se crearon en 1930 y hasta su cierre en 2011. En estas notas se aborda el programa de becas desde cuatro dimensiones: histórica, geográfica/espacial, operativa e individual, con el fin de realizar un estudio exploratorio de un fenómeno que no ha recibido atención de los estudios sociales. The John Simon Guggenheim Memorial Foundation fellowships played an important role in catalyzing the mobility of ideas, knowledge and imaginaries between Latin America and the United States from their creation in 1930 until their closure in 2011. In these notes we approach to this fellowship program from four dimensions: historical, geographical/spatial, operational and individual, with the aim of conducting an exploratory study of a phenomenon that has not received attention from social studies.

This study makes an original contribution to scholarship by tracking and evaluating the significance of the various individuals and (particularly) institutions responsible for the traffic of ideas both between Spain and the outside world, and also within Madrid and the interior. This has not been attempted before, and it is a necessary supplement to the usual focus on individual authors and texts, allowing us to appreciate the importance of setting the latter in the context of the circuits of knowledge functioning in Spain in their time. It looks in breadth and in detail at the nature of Spain's cultural and intellectual exchanges with Europe in the early decades of the twentieth century. Three features make it original in its approach. It focuses on a broad range of institutions, including publishing houses and journals, as \"centres of exchange\", and looks at how they promoted and facilitated Spain's contact with Europe. The second feature is that it foregrounds the idea of \"cultural imaginaries\" as the driving force behind Spain's exchanges with Europe. Thirdly, in terms of territory, it departs from a Franco/German-centred concept of Europe, paying particular attention to a Europe of the margins, in the form of England and Russia, as two countries that held particular attractions for the Spanish mind. While being centred on Madrid for its case-studies, it also pays specific attention to issues of internal dissemination. ALISON SINCLAIR is Professor of Spanish at the University of Cambridge.

Focusing on the methodological challenges and the empirical dimension of transatlantic theory transfer, this article provides an overview of the concepts and ideas of theory transfer. By examining the deployment of the term and by reconstructing the respective concepts of theory, it considers the specific traditions in Germany and the United States. Providing statistical data, the article sheds light on success stories of transatlantic theory transfer from Germany to the United States and thus reassesses the concepts outlined in the first part.

In the 1870s, the American prison reformer E. C. Wines attempted to bring together representatives from every country and colony in the world to discuss the administration and reform of the prison, under the auspices of the International Prison Congress. This article tackles the challenge by exploring how the international congress operated as both a social scientific technology and a diplomatic forum that emerged from this short-lived world of amateur social science and diplomacy. It argues that the exigencies of the international congress as a social scientific space forced it to take on diplomatic and political functions that both imprinted a logic of comparability onto the burgeoning international diplomatic system and also caused the eventual exclusion of non-European polities from the congresses. It engages with recent scholarship in history of science specifically to understand the international congress as a technology that mediated intellectual exchange and scientific communication. By examining the challenges posed by the inclusion of non-Western polities in such communication, it attempts to reveal the multiple global histories of the social sciences in the late nineteenth century.

Este artículo estudia los mecanismos de circulación de intelectuales hispanoamericanos en Colombia durante la segunda mitad del siglo xix. Dicho período evidenció una modernización de la prensa y el mercado del libro en la región, que expandió el espacio de acción de los intelectuales, generando conexiones entre ellos y permitiendo el desarrollo de un debate continental, especialmente alrededor del liberalismo. En particular, el liberalismo colombiano tuvo álgidos debates con el liberalismo chileno. A raíz de los intercambios, se consolidó una comunidad intelectual hispanoamericana.