Arabic and European studies of Ibn Khaldun, the great medieval polymath, follow one of two paths. In one direction, scholars interpret his Prolegomena, written in 1377, as the point at which the new social sciences emerged. They identify Ibn Khaldun’s ‘new science of culture’ as sociology or as an ‘Islamic’ (or ‘Arab’) alternative to sociology. In the other direction, the interpretation of Khaldunian discourse is confined to the Islamic-Aristotelian paradigm of its time. The epistemological novelty of the Prolegomena is dismissed and the science of culture is perceived as a minor contribution to the Aristotelian curriculum.   Charting a different path, Javad Tabatabai’s highly original Ibn Khaldun and the Social Sciences is an inquiry into the condition of the im-possibility of the social sciences in the Islamic-Aristotelian paradigm. Rather than identifying the science of culture as a forerunner of, or alternative to, sociology, it investigates the Prolegomena within the epistemological framework established by the social sciences. Javad Tabatabai theorizes the condition of im-possibility of the ‘scientific revolution’ as the ‘epistemic obstacle’ to modernity in Islamic civilization. This theorization revisits Michel Foucault’s discussion of the condition of possibility of the human sciences in light of the history of Christian-Aristotelian thought and the broader French debates about epistemology from Bachelard to Althusser. Ibn Khaldun and the Social Science offers a critical theory of tradition and modernity in the Middle East, elaborating on a historical situation where social and human sciences emerged by the way of colonial and post-colonial translations of discourse from Europe, and in a historical and epistemological break with inherited traditions of knowledge. In this situation, Tabatabai highlights the significance of reactivating Ibn Khaldun’s critical reckoning with the limit of inherited traditions as the political-theological horizon of renewal.

Arabic and European studies of Ibn Khaldun, the great medieval polymath, follow one of two paths. In one direction, scholars interpret his Prolegomena, written in 1377, as the point at which the new social sciences emerged. They identify Ibn Khaldun’s ‘new science of culture’ as sociology or as an ‘Islamic’ (or ‘Arab’) alternative to sociology. In the other direction, the interpretation of Khaldunian discourse is confined to the Islamic-Aristotelian paradigm of its time. The epistemological novelty of the Prolegomena is dismissed and the science of culture is perceived as a minor contribution to the Aristotelian curriculum.   Charting a different path, Javad Tabatabai’s highly original Ibn Khaldun and the Social Sciences is an inquiry into the condition of the im-possibility of the social sciences in the Islamic-Aristotelian paradigm. Rather than identifying the science of culture as a forerunner of, or alternative to, sociology, it investigates the Prolegomena within the epistemological framework established by the social sciences. Javad Tabatabai theorizes the condition of im-possibility of the ‘scientific revolution’ as the ‘epistemic obstacle’ to modernity in Islamic civilization. This theorization revisits Michel Foucault’s discussion of the condition of possibility of the human sciences in light of the history of Christian-Aristotelian thought and the broader French debates about epistemology from Bachelard to Althusser. Ibn Khaldun and the Social Science offers a critical theory of tradition and modernity in the Middle East, elaborating on a historical situation where social and human sciences emerged by the way of colonial and post-colonial translations of discourse from Europe, and in a historical and epistemological break with inherited traditions of knowledge. In this situation, Tabatabai highlights the significance of reactivating Ibn Khaldun’s critical reckoning with the limit of inherited traditions as the political-theological horizon of renewal.

Religion and Public Life is a collection of papers delivered at a conference commemorating the 50th anniversary of the death of Msgr. John A. Ryan, who was the most prominent and influential American advocate of the Catholic social tradition in the first half of the twentieth century. He was a rare combination of scholar, priest, and political realist. Most of his career was spent in Washington, D.C., where he was both a professor at the Catholic University of America and a principal representative of the American bishops to Congress. This collection serves as a fine introduction to Ryan's thought as well as a survey of some of the more pressing current issues in the Catholic social tradition.

Investment is no longer a matter of individual savers directly choosing which shares or bonds to buy. Rather, most of their money flows through a 'chain': an often extended sequence of intermediaries. What goes on in that chain is of huge importance: The world's investment managers, who are now almost as well paid as top bankers, control assets equivalent in value to around a year of total global economic output. In Chains of Finance, five social scientists discuss the ways in which the intermediaries in the chain influence each other, channel the flows of savers' money, enhance investment decisions, and form audiences for each other's performances of financially competent selves. The central argument of the book is that investment management is fashioned profoundly by the opportunities and constraints this chain creates. Whether chains constrain or enable, however, they always entangle, tying intermediaries to each other - silently and profoundly shaping the investment management industry. Chains of Finance is a novel analysis that will make students, social scientists, financial professionals, and regulators looking at the workings of financial markets in a new light. A must-read for anyone looking for insights into the decision-making processes of investment managers and those influenced by and working for them.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ The Ten Hours' Bill: The History Of Factory Legislation: Step By Step, Since Its Introduction To Parliament By The First Sir Robert Peel, In 1802, Till It Was Finally Carried By Lord Ashley, In 1850, Together With Many Incidents, Letters, Speeches, And Proceedings In Both Houses Of Parliament ... Philip Grant, Anthony Ashley Cooper Shaftesbury (Earl of) J. Heywood, 1866 Law; Labor & Employment; Factory laws and legislation; Law / Labor & Employment; Political Science / Labor & Industrial Relations; Social Science / Children's Studies