The article discusses the proposed enlargement of the European Union by the inclusion of the five Central European Countries, Poland, the Czech Republic, Hungary, Estonia and Slovenia in terms of their history. In the past, they have been part of the West at times, but their recent economic history has not been encouraging. What will their prospects be when joining the European Union?

Postmodernism is often virtually equated with French poststructuralism, and seen as anti-rationalist and anti-humanist, even downright nihilist. However, the idea of difference that is central to much poststructuralist thinking can also be used to construct a model of postmodernism/postmodernity that avoids the endless denials of poststructuralism while allowing the establishment of a grip on the distinctions of our own postmodern period from an earlier modernity.

There was little science policy in the past. Science and technology developed at their own pace. Science policy is now required, not just on grounds of the cost of science, but also because problems of esthetics and of environmental externalities are raised. There are also questions posed by the recruitment of scientists, the structure of research and, above all, priorities in scientific development. There has also to be an analysis of the level—regional, national, plurinational, worldwide—at which decisions on science should be taken. If this is not done through science policy, decisions will be taken entirely haphazardly.

The cities of Western Europe are profoundly affected by major global forces, which affect both the competitive advantage of different cities and the location of activities between cities and suburbs. These forces will impinge differentially on the main levels of the urban hierarchy; it is useful to distinguish between global cities, regional cities, older industrial cities and county-level cities.

Manipulations with isolated plant cells represent a powerful technology for the genetic engineering of plants.

Scientific research, a common heritage that laid the foundations of the modern world, stands as a unifying principle of Europe and is, among other values, a binding bridge to all nations. Being an inalienable part of humanity, the striving after knowledge embodied in scientific research is a necessary precondition if mankind is to handle successfully the consequences of globalized economies, a still growing world population with increasing life expectancies and the need for sustainable development. The European Science Foundation, with its flexible structure for promoting European cooperation in research can play an active part in supporting national governments and the European Union in formulating research policies and educational standards and in intensifying exchange and cooperation with the non-European countries.

The popular acclaim for Alan Sokal's ‘Intellectual Impostures’ suggests a deep-seated suspicion about the value of much theoretical work in the humanities. But if the heroic age of scholarship is past, what are the humanities for? To teach us how to lead better lives?

The necessity of an interdisciplinary approach to both research and education can today hardly be debated, especially when one thinks of the complexity and dynamics of changes in the human brain and behaviour related to digitalisation and informatisation. Real interdisciplinarity, however, has to be born within the individual, representing a kind of a particular state of mind. To achieve such a goal, reforms of both science and the educational system are needed, broadening the fundamentals of our knowledge. To support and elaborate this thesis, various ideas will be analysed related to one successful example of interdisciplinarity, represented, in the author’s opinion, in the history of development of bioethics.

In Nietzsche, ‘European nihilism’ has at its core valuelessness, meaninglessness and senselessness. This article argues that Nietzsche is not replacing God with the nothing, but rather that he regards ‘European nihilism’ as an ‘in-between state’ that is necessary for getting beyond Christian morality. An important characteristic of a Nietzschean philosopher is his ‘will to responsibility’. One of his responsibilities consists of the creation of the values and the concepts that are needed in order to overcome the intermediate state of nihilism. For prevailing over nihilism in science, Nietzsche suggests drawing on philosophy for the creation of values and drawing on art in order to create beautiful surfaces that are based on these values. He regards science as a cultural system that rests on contingent grounds. Therefore, his work is concerned with the responsible construction of the narratives of science in such a way that they enhance agency and promote a life-affirming future.

To almost everyone the label ‘NATO and Science’ must mean science in the service of weapons and war. And it is true that NATO members do cooperate on a wide range of defence-related aspects of science and technology. But ‘NATO and Science’ also means something very different. Unknown to many, NATO has a third dimension in addition to the military and political ones, and that is the NATO Science Programme. I represented Norway on the NATO Science Committee from 1992 to 2004. Here, I give an account of the programme, how it came about, how it has been implemented, how it changed after the end of the Cold War, and how it is still changing post 9/11. The NATO Science Programme operates in a very specific political context, and I shall try to highlight some aspects of the complex interplay between science and politics in my account.

The haunting image of Nietzsche as a pre-fascist ideologist does not fit the early impression of him in Japan and Germany. At the beginning of the 20th century, he stimulated young intellectuals to liberate themselves from the culture of the bourgeois. This was replaced by a Heideggerian interpretation of Nietzsche given in the Nazi-period, which influenced conservative circles both in Germany and Japan after World War II. There is now emerging a new interpretation of Nietzsche from the perspective of the cultural left. Considering the impressions of Nietzsche in the two cultures, the author comes to the conclusion that we must forget the old-fashioned dichotomy between East and West and speak instead of the ‘entangled modernity’.

The new nationalism emerging across much of Europe is ready to forgo and forget lessons of history that had successfully domesticated and democratized the nations of the EU over the last 70 years. If the nation, however, is an important resource for integration, and integration is seen as a common project for both its citizens and its migrants, how can it be reimaged and supported to live up to this difficult and important task? This article will analyse these problems in the light of new and older concepts.

The murder of Johann Joachim Winckelmann, for many the ‘founder of archaeology’, in 1768 in a Trieste inn, did not mean the end for his work, which could be said to have been the key to understanding ancient Greece, which Europe was re-discovering at the time. In the late Enlightenment, Neoclassicism, followed by Romanticism, elevated classical, Hellenistic and Roman antiquity, and archaeological research, to the centre of academic quests, while the inclusion of archaeological sites in the era’s Grand Tours fed into a belief in the ‘Regeneration’/‘Wiedergeburt’ of Greece. The Modern Greek Enlightenment flourished during this same period, the late eighteenth and early nineteenth centuries, with a concomitant classicizing turn. Ancient Greek texts were republished by Greek scholars, especially in the European centres of the Greek diaspora. An admiration for antiquity was intertwined into the Neohellenic national identity, and the first rulers of the free Greek State undertook to take care of the nation’s archaeological monuments. In 1837, under ‘Bavarian rule’, the first Greek University and the ‘Archaeological Society of Greece in Athens’ were set up. Archaeologists flocked to Greece and those parts of the ancient Greek world that were still part of the Ottoman Empire. The showcasing of classical monuments, at the expense of the Byzantine past, would remain the rule until the latter half of the nineteenth century. Modern Greek national identity was primarily underpinned by admiration for antiquity, which was viewed as a source of modern Hellenism, and for ‘enlightened, savant, good-governed Europe’. Today, the ‘new archaeology’ is striving to call these foundations into question.

The ravages of two world wars and a desire to develop a politically and economically united Europe led to the establishment of the Eurozone in January 1999. The European Monetary Union was a grand experiment that brought 11 European nations under a single currency, the euro. Complexities associated with the implementation of effective fiscal, budgetary and banking coordination left the bloc vulnerable to asymmetries in the productivity and factor markets of its members. This article analyses how adoption of the euro, which prevented nominal exchange rate adjustments, impacted on the competitiveness and real economies of member states, thereby undermining the European Union’s key priority of creating balanced economic growth and productivity.

Philosophers have described several approaches for scientific research, including causal inference and induction, the hypothetico-deductive method, inference of the best explanation, Bayesianism or causal network analysis. Prescriptive truth is dependent upon the values that one brings into scientific inquiry. One may oppose the writings of Bertrand Russell and Helen Longino. The former argues that values may negatively impact inquiry, while Longino argues that value-free research does not exist, and we must cope with it. However, Longino proposes a very stringent value-system which does not allow certain research to be conducted. The problem arises when prescriptive truth becomes hypertrophic, self-righteous, rigid, and unconnected to reality, which is the transformation into ideology. Ideological intrusion into science and medicine, such as with Social Justice Ideology (SJI), is indeed a problem in Western democracies. It derived from scholarship originating in the humanities (law, social sciences, branches of philosophy, etc.) and then transferred to Science, Technology, Engineering, Mathematics and Medicine (STEMM). The STEMM field was thought to be immune to SJI because of its rigorous methodology, but the hyper-specialization and absence of training in the humanities made it vulnerable to SJI. These intrusions into STEMM and the amplification in the last 2–3 years are potentially due to ‘concept creep,’ psychogenic contamination, herd behaviour and, for activists, strategical equivocation (motte-and-bailey fallacy).

The early modern books on Ambonese natural history by G.E. Rumphius have mostly been analysed for their aesthetic form and scientific content. However, with the concept of contact zones as introduced by M.L. Pratt, these texts can also be read as historical sources about colonialism and slavery in the late seventeenth-century Moluccas. This article explores the traces of colonialism and slavery in Rumphius’ Ambonese Herbal (1740ff.) and the Ambonese Curiosity Cabinet (1705).

The devastation of the historical cities of the former Yugoslavia, perpetrated by the contending parties in the civil war, was regarded in Western Europe as an act of destruction against European cities. However, the cultural rhetoric of the European identity of cities, such as Sarajevo, Dubrovnik, and Vukovar displays a stark contrast with the European Union's lack of political engagement with the future of Bosnia and Croatia. This rhetoric is also diametrically opposed to the collective politics of exclusion of Bosnian and Croatian migrants from a United Europe. These ambiguous approaches to the notion of ‘Europe’ prompt an analytical focus on the concrete, localized and at times contradictory urban sites where Europeanization is taking place.

Theses about globalised, cosmopolitan, transnational or multilateral memories have received wide circulation over the past few decades. However, their reception in – and pertinence to – Latin America has up to now received little attention within the international debate. This article aims to contribute to this debate by focusing on the particular field of memorialisation discourses and practices. The text posits the existence of a certain global memorialising language, characterised by particular aesthetic and architectonic features. These traits are placed in contrast and in dialogue with the rich memorial tradition that has developed in Argentina since the 1970s, led by the human rights movement and its supporters.

George Francis Fitzgerald is known to most students of physics for his proposal of the Fitzgerald (-Lorentz) Contraction, but this is a minor episode in a remarkable life. Many of his ideas found expression through others. His powerful influence on the physics of his time has been reconstructed from his correspondence, as leader of the Maxwellians.

The first Institute for Advanced Study was founded in Princeton, New Jersey in 1930. Several other institutes followed, both in America, Europe and, more recently, in Asia and Africa. This paper is not a history of such institutes, but is about the idea of an Institute for Advanced Study. Like John Henry Newman in his famous book, The Idea of a University, it offers some general reflections on education, science and art and their interrelationship. It underlines the importance of these institutes in an academic world increasingly dominated by notions of measured output and impact and of policies imposed from ‘above’.