Solomon Asch, “Forming Impressions of Personality” 

We look at a person and immediately a certain impression of his character forms itself in us. A glance, a few spoken words are sufficient to tell us a story about a highly complex matter. We know that such impressions form with remarkable rapidity and with great ease. Subsequent observation may enrich or upset our first view, but we can no more prevent its rapid growth than we can avoid perceiving a given visual object or hearing a melody. We also know that this process, though often imperfect, is also at times extraordinarily sensitive.

Source: The Journal of Abnormal and Social Psychology  41.3 (1946): 258-290

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Karl Brandt, “The Orientation of Agricultural Economics”

When I chose this subject I had no ambition to shoulder the burden of a critical survey of argicultural economics today-45 years after the founding of our Association. Others have found that such an undertaking requires an extensive committee, large funds, and years of work. Nor was I prompted by misgivings about our profession’s performance in the pursuit of truth or the services it renders. Repeatedly, in recent years, I have seen the work done by American and Canadian agricultural economists from observation points in other parts of the world. I am the more profoundly impressed by what has been achieved within one generation, how much is going on, and how much better public service may confidently be expected in coming years.

Source: Journal of Farm Economics  37.5 (Dec 1955): 415-437

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 Arthur Feiler, “The Evolution of the Consumer”

In the beginning, on the sixth day of His work, God created man-as a consumer. And God blessed him, and said: “Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding the seed; to you it shall be for meat … And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food.” Those were the paradisean days, before the serpent beguiled the woman and Adam and Eve ate of the tree of the knowledge of good and evil. From that time on, God’s curse has been on the world: “In the sweat of thy face shalt thou eat bread.” Out of the knowledge of good and evil grew-the producer. And the ground ever since has brought forth “thorns also and thistles.”

Source: The Annals of the American Academy of Political and Social Science 196 (1938): 1-8  

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Felix Kaufmann, “Strata of Experience” 

Discussions concerning the relation between science and philosophy are still likely to be carried on in terms of the controversy as to whether all knowledge springs from (or has its source in) experience. Yet it is becoming more and more apparent that the solution of this controversy will depend not on any fact finding but on a thorough analysis of the meaning of the terms “knowledge” and “experience.” Furthermore, it is generally admitted that the definition of these terms should not be arbitrary but in line with their usage among scientists.

Source: Philosophy and Phenomenological Research  1.3 (Mar 1941): 313-324

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Alezandre Koyre, “The Origins of Modern Science: A New Interpretation” 

Since the heroic age of Pierre Duhem, to whose amazing energy and learning we owe the revelation of medieval science, much work has been devoted to the study of that subject. The publication of the great works of Thorndyke and Sarton, and, in the last decade, of the brilliant studies of Anneliese Maier and Professor Marshall Clagett, not to mention countless other monographs and papers, has tremendously enlarged and enriched our knowledge and understanding of medieval science in its connection with medieval philosophy-toward whose understanding and knowledge even greater progress has been made-and of medieval culture in general.

Source: Diogenes  4.1 (1956)

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Claus-Dieter Krohn, Intellectuals in Exile

Category : University in Exile

Source: (Amherst: University of Massachusetts Press, 1993) — List of European Scholars and Artists Helped by The New School 1933-1945: 205-210

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Adolph Lowe, “The New Institute of World Affairs,”

To contribute to a diagnosis of the present state of world affairs will be the primary task of the new Institute of World Affairs, 66 Fifth Avenue, New York.

Our work is to center in collective research of fundamental trends with special regard to social controls on the international level, and to the dominant forces, material and spiritual, as they foster or impede the establishment of permanent world order. Here the sociologist joins hand with the economist and both are to integrate their findings with those of the political scientist and the moral philosopher.

Source: American Journal of Economics and Sociology 3.2 (Jan 1944): 234

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Adolph Lowe, “The Trend in World Economies”

Public discussion of the economic future of the world is in full swing. After a period of gestation devoted to sweeping  generalities and utopian blueprints for a world economy in the literal sense, we have now entered the realistic phase of planning for the immediate post-war period. Projects for currency stabilization, for relief and rehabilitation, for the development of backward areas, for reform of the commercial regimes follow one another in rapid succession. And it is no longer the exclusive privilege of private observers free from political responsibility to vent their opinions. The governments themselves of the leading United Nations have not only issued concrete plans of their own but are already negotiating about their application.

Source: The Journal of Economics and Sociology 3. 3 (Apr. 1944): 419-433

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Karl Löwith, “My Last Meeting with Heidegger in Rome, 1936” 

In 1936, during my stay in Rome, Heidegger gave a lecture on Holderlin at the German-Italian Ctilture Institute. Afterwords, he
accompanied me to our apartment and was visibly taken aback by the poverty of our furnishings. (…)
The next day, my wife and I made an excursion to Frascati and Tusculum with Heidegger, his wife, and his two small sons, whom I
had often cared for when they were little. It was a radiant afternoon, and I was happy about this final get together, despite undeniable reservations. Even on this occasion, Heidegger did not remove the Party insignia from his lapel. He wore it during his entire stay in Rome, and it had obviously not occurred to him that the swastika was out of place while spending the day with me.

Source: New German Critique  45 (Autumn 1988): 115-116

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Jakob Marschak, “Peace Economics”

As long as friends of democracy, throughout the world, are not all killed or confined to Hitler’s concentration camps, there is one thing they cannot afford. They cannot afford to believe in his ultimate and lasting victory. There is no reason whatever to accept as scientific truth Hitler’s claim of having determined, or being about to determine, mankind’s destiny for the next thousand years. But if we begin to believe it, it may become true. Because it is our resistance that prevents it from becoming true.

Source: Social Research 7.1/4 (1940): 280-298

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Meyer, Julie. “Stranger in the City,”

In- and outsiders conceive of the modern city as a conglomerate of strangers, the individuals being anonymous and traditions and conventions lacking. Social relations are governed by the two divergent aims of avoiding identity and establishing cells of community. Unlike that of the rooted community, the orientation of the city is to time and not to place. Consequently, the traditional social order disintegrates, and new groups, which are not classes, emerge. This urban development will spread from the city to the country and change the ways of life and patterns of values.

Source: The American Journal of Sociology, Vol. 56, No. 5, March 1951, 476 – 483

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Maurice Natanson, “Alfred Schutz: Philosopher and Social Scientist”

Aron Gurwitsch’s critique of Schutz’s essay “The Stranger” is the starting point for this consideration of Schutz’s relationship with phenomenology. This relationship is based on Schutz’s emphasis on the value of the “average” as a phenomenological structure. In opposing sociology to philosophy, Gurwitsch takes this value as inferior in comparison with what he sees as cardinal issues of transcendental phenomenology. What Gurwitsch finds incompatible with phenomenological inquiry the idea and practice of the natural attitude within the social sphere Schutz turns into the core of his philosophy. “The phenomenology of the natural attitude” is as essentially philosophical as any reflectively practiced human science. The problem of how everydayness is constituted requires a phenomenological insight that leads the explorer through reconstructing the meaning in terms of the mundane – straight to the origin.

Source: Human Studies 21.1 (Jan 1998): 1-12

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