Explore firsthand accounts of research and questions posed by IAS scientists and scholars. From art history to string theory, from moral anthropology to the long-term fate of the universe, contributions span the last decade to the research of today.
The American idea of Islam, various, irregular, and charged with foreboding, is being built up at a time when the American idea of America is itself the subject of no little doubt and dispute, and the country as a whole seems embarked on a disconsonant and quarrelsome course.
Glen Bowersock, Professor Emeritus in the School of Historical Studies, explains how one of the world's great religions took shape, explores why arid Arabia proved to be such fertile ground for Muhammad’s prophetic message, and why that message spread so quickly to the wider world.
There is also a very important mission for a Western audience, namely to show the intellectual richness of the Islamic world and make it available and not only to create awareness for this intellectual richness but also respect.
One of the surprising things about chaos is that it took so long for physicists to appreciate how common it is. This is despite the fact that people seem to come naturally programmed with intuition for the basic phenomenon.
What are the means through which ancient artists represented the emotions of gods, mythical heroes, and “real” people? How were images and texts exploited to arouse emotions in an ancient (and modern) audience?
There is no such thing as a homogeneous European culture, with which the Bosnian Muslims, the third-generation Turks in Germany, the Greeks, the Roma, the French Jews, the Basques, and the Laps––not to mention the Indians and Pakistanis living in London––can identify themselves.
The outbreak of the war transformed them––independently of their personal story, feelings, ideas, and sense of belonging––into enemy aliens, accused of posing a threat to national security. As the war went on, the campaign against enemy aliens extended well beyond individuals who had originated from an enemy country. The loyalty of groups of citizens was questioned based on ethnic origin, religious belief, or former nationality.
Since the global financial crisis in 2008, countries once locked behind the Iron Curtain have increasingly drifted to the far right. . . . Politicians and scholars strategically deploy historical knowledge as a tool to quash growing domestic opposition to the economic upheavals and insecurities of the post-socialist era.
Now that “gender theory” has fallen under attack in France, denounced by its critics as an ideology that destroys the natural order and upsets the political and social balance, it seems fitting, if not crucial, that we take a look back on the ever-changing thoughts of a historian who has contributed greatly to the introduction of the concept of gender within the field of historiography.
We should not assume that making sense of post-Soviet Russia was ever going to be easy. Great Powers that lose empires bear grudges, and the speed with which an empire is lost can exacerbate the problem. No one can expect that a powerful country run by a former secret policeman is going to operate by the same rules of the game to which we are accustomed. Quite simply, what may seem sensible or rational to ourselves is irrelevant.
A natural starting point for any attempt to know a past society is its histories—the texts with which its members recorded what had happened and was happening in their world. Many precious witnesses of this kind have survived from medieval Europe, but they are not easily used to answer the questions that modern historians would like to ask.
I got the telephone call at 7:45 a.m. the next morning that Sergei Magnitsky had been murdered. . . . Putin circled the wagons, exonerated every single person involved, and gave state honors and promotions to the people most complicit. It became obvious we wouldn’t get justice in Russia, so we decided to get justice outside of Russia.
As of 1985 it was still not entirely safe to write about cosmology. In May of that year, I published an article in the Chinese journal Science in which I introduced quantum cosmology and referred in passing to the view that “the universe arose from nothing.”
The story of quantum computers begins in 1981 with Richard Feynman, probably the most famous physicist of his time. At a conference on physics and computation at the Massachusetts Institute of Technology, Feynman asked the question: Can we simulate physics on a computer?
Explore a collection of Robert Langlands’s papers, as well as some of his lectures and correspondence, on topics ranging from functoriality, representation theory, and Shimura varieties to endoscopy, percolation, and geometric theory.