Drawing on the work of Foucault and Bourdieu, David Lindenfeld illuminates the practical imagination as it was exhibited in the transformation of the political and social sciences during the changing conditions of nineteenth-century Germany. Using a wealth of information from state and university archives, private correspondence, and a survey of lecture offerings in German universities, Lindenfeld examines the original group of learned disciplines which originated in eighteenth-century Germany as a curriculum to train state officials in the administration and reform of society and which included economics, statistics, politics, public administration, finance, and state law, as well as agriculture, forestry, and mining. He explores the ways in which some systems of knowledge became extinct, and how new ones came into existence, while other migrated to different subject areas. Lindenfeld argues that these sciences of state developed a technique of deliberation on practical issues such as tax policy and welfare, that serves as a model for contemporary administrations.

Drawing on the work of Foucault and Bourdieu, David Lindenfeld illuminates the practical imagination as it was exhibited in the transformation of the political and social sciences during the changing conditions of nineteenth-century Germany. Using a wealth of information from state and university archives, private correspondence, and a survey of lecture offerings in German universities, Lindenfeld examines the original group of learned disciplines which originated in eighteenth-century Germany as a curriculum to train state officials in the administration and reform of society and which included economics, statistics, politics, public administration, finance, and state law, as well as agriculture, forestry, and mining. He explores the ways in which some systems of knowledge became extinct, and how new ones came into existence, while other migrated to different subject areas. Lindenfeld argues that these sciences of state developed a technique of deliberation on practical issues such as tax policy and welfare, that serves as a model for contemporary administrations.

The Kerygma of the Wilderness Traditions in the Hebrew Bible examines biblical writers' use of the wilderness traditions in the books of Exodus and Numbers, Deuteronomy, the Prophets, and the Writings to express their beliefs in God and their understandings of the community's relationship to God. Kerygma is the proclamation of God's actions with the purpose of affirming faith/or appealing to an obedient response from the community. The experiences of the wilderness community, who rebelled and refused to live according to God's purposes, serve as a polemic against disbelief in God and the refusal to embrace Israel's religious heritage. In the Writings, more than in the Prophets, the wilderness traditions are remembered with a notable resemblance to the traditions in Exodus and Numbers, which reflects a heightened interest in the ancient traditions in the closing turbulent period of Israelite history. Recollections of Israel's beginnings in the wilderness address problems associated with faith, obedience, and ultimately, the nature of the Israelite community.

"This book is an anthology. It covers the forms and varieties of fiction, poetry, and drama, moving from the simple elements to the more subtle and complex, with introductory principles and questions to guide the student's progress ... "--Preface, page xix.

Inspired by papers developed for the 6th International Conference on Imagination and Education: Imaginative Practice, Imaginative Inquiry (Canberra, Australia, 2008), this book connects a cross-section of educators, researchers and administrators in a dialogue and exploration of imaginative and creative ways of teaching, learning and conducting educational inquiry. Imagination is a concept that spans traditional disciplinary and professional boundaries. The authors in this book acknowledge diverse theoretical and practical allegiances, but they concur that imagination will play an essential role in the building of new foundations for education in the 21st century. From our conception of human development through our ways of educating teachers to the teaching of mathematics, they argue for the centrality of imagination in the realization of human potential, and for its relevance to the most urgent problems confronting our world. Introduced by a wide-ranging literature review and extensively referenced, this volume makes an important contribution to a rapidly expanding field.

This book offers an energizing Christian vision for the art of teaching. The authors — experienced teachers themselves — encourage teacher-readers to reanimate their work by imagining it differently. David Smith and Susan Felch, along with Barbara Carvill, Kurt Schaefer, Timothy Steele, and John Witvliet, creatively use three metaphors — journeys and pilgrimages, gardens and wilderness, buildings and walls — to illuminate a fresh vision of teaching and learning. Stretching beyond familiar clichés, they infuse these metaphors with rich biblical echoes and theological resonances that will inform and inspire Christian teachers everywhere.

The Intellectual Imagination unfolds a sweeping vision of the form, meaning, and value of intellectual practice. The book breaks new ground in offering a comprehensive vision of the intellectual vocation. Omedi Ochieng argues that robust and rigorous thought about the form and contours of intellectual practices is best envisioned in light of a comprehensive critical contextual ontology—that is, a systematic account of the context, forms, and dimensions in and through which knowledge and aesthetic practices are created, embodied, translated, and learned. Such an ontology not only accounts for the embeddedness of intellectual practices in the deep structures of politics, economics, and culture, but also in turn demonstrates the constitutive power of critical inquiry. It is against this background that Ochieng unfolds a multidimensional and capacious theory of knowledge and aesthetics. In a critique of the oppositional binaries that now reign in the modern and postmodern academy—binaries that pit fact versus value, science versus the humanities, knowledge versus aesthetics—Ochieng argues for the inextricable intertwinement of reason, interpretation, and the imagination. The book offers a close and deep reading of North Atlantic and African philosophers, thereby illuminating the resonances and contrasts between diverse intellectual traditions. The upshot is an incisively rich, layered, and textured reading of the archetypal intellectual styles and aesthetic forms that have fired the imagination of intellectuals across the globe. Ochieng’s book is a radical summons to a practice and an imagination of the intellectual life as the realization of good societies and good lives.