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I was interested to find that, although "Constitutional Convention," "constitutional monarchy," and "Constitution of the United States" were three items listed under "What literate Americans know" in Professor E. D. Hirsch's provocative book Cultural Literacy, the Constitution was not an index entry. In other words, constitutional matters did not form part of Hirsch's own thinking in the making of his argument. There is nothing in his index between "Conservatism" and "Constructive Hypothesis." It is my opinion that, if one is going to speak for or plan for that complicated thing called an "American," one must think of his or her relationship to the Constitution. In this part of my paper, I consider the argument of the brilliant reinterpretation of the Constitution in Professor Bruce Ackerman's forthcoming book Discover the Constitution. Ackerman's understanding of the Constitution is dualist and exceptionalist. The dualism is between normal everyday politics where We the People are not much involved, and the great exceptional moments in political practice--constitutional politics -where We the People are mobilized and involved in the process of change through higher lawmaking.

In this introductory article for the special issue 'Childhood, Parenting Culture and Adult-Child Relations in Global Perspectives', we provide an overview of our fields of study (childhood studies and parenting culture studies) by placing them in dialogue. We do so as a basis for drawing out themes emerging from the special issue, in order to explore potential synergies and open broader debates. We begin by tracing moves towards more relational approaches in the social sciences indicating their epistemological and methodological implications. Relational thinking provides a basis for countering antagonistic positionings of children and adults, allowing for circulations of childhood and parenting cultures to be interrogated in relation to new and enduring forms of inequity and changing state-family-capital relations. We suggest that this complicates existing conceptualisations of neoliberalisation while drawing attention to the need for further interrogation of the transnational nature of adult-child relations.

The article discusses the concept of historical culture of German historian and philosopher Jörn Rüsen (b. 1938). This discussion includes the analysis of the idea of the historical culture studies that evolved from theory of historiography or metahistory (Historik). Rüsen considered as the object of Historik paradigms of historical studies conceived as hermeneutical- circle-like structures including interests, viewpoints upon the past, methods of research, forms of representation, and functions of the practical orientation of life. Historical culture includes all phenomena of the social representation of the past, public collective memory considered as expression of the historical consciousness of society or some particular social group. The structure of historical culture is defined by the interrelated cognitive, political, and aesthetic dimensions. However, neither in his earlier concept of Historik nor in the later project of the historical culture studies Rüsen provides satisfactory solution of the problems concerning epistemological status of his universal statements about the history and its representations. Are they descriptive or normative statements? A priori or empirical statements? His idea of the historical culture studies is onesidedly oriented towards the elite historical culture at the cost of neglecting the issues related to the production, consumption, commercialization of popular historical culture and its ideological functions. The ideas of the ethics of history and that of religion of history are considered as the original and bold proposals how to extend the field of the historical culture studies.

The article discusses the concept of historical culture of German historian and philosopher Jörn Rüsen (b. 1938). This discussion includes the analysis of the idea of the historical culture studies that evolved from theory of historiography or metahistory (Historik). Rüsen considered as the object of Historik paradigms of historical studies conceived as hermeneutical- circle-like structures including interests, viewpoints upon the past, methods of research, forms of representation, and functions of the practical orientation of life. Historical culture includes all phenomena of the social representation of the past, public collective memory considered as expression of the historical consciousness of society or some particular social group. The structure of historical culture is defined by the interrelated cognitive, political, and aesthetic dimensions. However, neither in his earlier concept of Historik nor in the later project of the historical culture studies Rüsen provides satisfactory solution of the problems concerning epistemological status of his universal statements about the history and its representations. Are they descriptive or normative statements? A priori or empirical statements? His idea of the historical culture studies is onesidedly oriented towards the elite historical culture at the cost of neglecting the issues related to the production, consumption, commercialization of popular historical culture and its ideological functions. The ideas of the ethics of history and that of religion of history are considered as the original and bold proposals how to extend the field of the historical culture studies.

The article discusses the concept of historical culture of German historian and philosopher Jörn Rüsen (b. 1938). This discussion includes the analysis of the idea of the historical culture studies that evolved from theory of historiography or metahistory (Historik). Rüsen considered as the object of Historik paradigms of historical studies conceived as hermeneutical- circle-like structures including interests, viewpoints upon the past, methods of research, forms of representation, and functions of the practical orientation of life. Historical culture includes all phenomena of the social representation of the past, public collective memory considered as expression of the historical consciousness of society or some particular social group. The structure of historical culture is defined by the interrelated cognitive, political, and aesthetic dimensions. However, neither in his earlier concept of Historik nor in the later project of the historical culture studies Rüsen provides satisfactory solution of the problems concerning epistemological status of his universal statements about the history and its representations. Are they descriptive or normative statements? A priori or empirical statements? His idea of the historical culture studies is onesidedly oriented towards the elite historical culture at the cost of neglecting the issues related to the production, consumption, commercialization of popular historical culture and its ideological functions. The ideas of the ethics of history and that of religion of history are considered as the original and bold proposals how to extend the field of the historical culture studies.

The article discusses the concept of historical culture of German historian and philosopher Jörn Rüsen (b. 1938). This discussion includes the analysis of the idea of the historical culture studies that evolved from theory of historiography or metahistory (Historik). Rüsen considered as the object of Historik paradigms of historical studies conceived as hermeneutical- circle-like structures including interests, viewpoints upon the past, methods of research, forms of representation, and functions of the practical orientation of life. Historical culture includes all phenomena of the social representation of the past, public collective memory considered as expression of the historical consciousness of society or some particular social group. The structure of historical culture is defined by the interrelated cognitive, political, and aesthetic dimensions. However, neither in his earlier concept of Historik nor in the later project of the historical culture studies Rüsen provides satisfactory solution of the problems concerning epistemological status of his universal statements about the history and its representations. Are they descriptive or normative statements? A priori or empirical statements? His idea of the historical culture studies is onesidedly oriented towards the elite historical culture at the cost of neglecting the issues related to the production, consumption, commercialization of popular historical culture and its ideological functions. The ideas of the ethics of history and that of religion of history are considered as the original and bold proposals how to extend the field of the historical culture studies.