There is a common tradition in European education going back to the Middle Ages which long played a part in providing the curriculum of schools which catered both for the wealthy and for able sons of less well-to-do families. Originally published in 1974, this volume examines the relationship between education and society in the different countries of Europe from which differences in tradition and practice emerge. The countries discussed include: France, Germany, the former Soviet Union, Poland and Sweden.

Originally published in 1972, this book is concerned with education as part of a larger social history. Chapters include: The roots of Anglican supremacy in English education The Board schools of London The use of ecclesiastical records for the history of education Topographical resources: private and secondary education from the sixteenth to the twentieth century.

Originally published in 1971, this volume examines the relationship between the history and sociology of education. History does not stand in isolation, but has much to draw from and contribute to, other disciplines. The methods and concepts of sociology, in particular, are exerting increasing influence on historical studies, especially the history of education. Since education is considered to be part of the social system, historians and sociologists have come to survey similar fields; yet each discipline appears to (...) have its own aims and methodology. (shrink)

Part of the educational system in England has been geared towards the preparation of particular professions, while the identity and status of members of some professions have depended significantly on the general education they have received. Originally published in 1973, this volume explores the interaction between education and the professions. It also looks at the education of the main professions in sixteenth century England and at how twentieth century university teaching is a key profession for the training of new recruits (...) to other professions. (shrink)

Our methods of research, duly elaborated hereafter, would benefit from being applied to the realm of the East. For that matter, the examination of Syriac, Armenian, Coptic or Arabic manuscripts does not differ in the least from that of a Greek or Latin manuscript. The rules developed by classical philologists are just as valid for the study of the Maxims of Phtahhotep and the Precepts of Kagemeni…Alphonse Dain (1975), Les Manuscrits (Paris, Les Belles Lettres)One of the objects of a comparative (...) history of the scholarly practices in the West, the Far East, the Arab world and classical antiquity is the role of libraries in the constitution, transmission and transformations of the great textual corpora. To the institutional and social aspects of the politics of social memory should be added the range of intellectual and technical practices which have as their aim the conservation of this inheritance: material conservation and transmission - copying texts, restoring them, transferring them from one medium, one script and one language to another - but also work on the literal level and the meaning, the content and the form. (shrink)

A aliança entre a Filologia e a História do Livro é indiscutível, do ponto de vista metodológico, e valiosíssima para a compreensão mesológica de qualquer edição, sendo certo que nenhum livro se publica sem estar inscrito numa dada moldura ecológica da cultura. Por isso mesmo, ultrapassando os limites próprios da actividade bibliográfica, o historiador do livro não pode prescindir da leitura dos textos que se escondem sob a opacidade do objecto livro.

Politics and Modernity provides a critical review of the key interface of contemporary political theory and social theory about the questions of modernity and postmodernity. Review essays offer a broad-ranging assessment of the issues at stake in current debates. Among the works reviewed are those of William Connolly, Anthony Giddens, J[um]urgen Habermas, Alasdair MacIntyre, Richard Rorty, Charles Taylor and Roy Bhaskar. As well as reviewing the contemporary literature, the contributors assess the historical roots of current problems in the works of (...) Nietzsche and Max Weber. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The History of Ideas:Precept and Practice, 1950–2000 and BeyondAnthony GraftonIn the middle years of the twentieth century, the history of ideas rose like a new sign of the zodiac over large areas of American culture and education. In those happy days, Dwight Robbins, the president of a fashionable progressive college, kept "copies of Town and Country, the Journal of the History of Ideas, and a small (...) magazine—a little magazine—that had no name" on the table in his waiting room. True, Robbins did not exist: he was the fictional president of Randall Jarrell's equally fictional Benton, a liberal arts dystopia where "[h]alf of the college was designed by Bottom the Weaver, half by Ludwig Mies van der Rohe."1 But Jarrell's notation of the Journal's status was accurate nonetheless.2The Journal, in the twenty years or so after its foundation, attracted attention from many quarters, some of them unexpected. And it occupied a unique position, between the technical journals of history and philology, [End Page 1] each firmly identified with a discipline, in which professional humanists normally published their results, and the quarterlies, often based not in disciplines but in liberal arts colleges and universities, which cultivated a mixed readership to which they offered fiction and poetry as well as essays. By contrast with both, the JHI fifty years ago ran on a rich mix of technical articles and wide-ranging essays that could easily have attracted the attention of a sophisticated administrator—or at least made a good impression on his coffee table. Bliss was it to be a subscriber in that happy day when the JHI glowed with something of the luster that haloed Representations in the 1980s and Critical Inquiry more recently.3The main reason for the Journal's prominence was that it represented a new field, appealingly located between disciplines as the Journal was between other sorts of periodical. In its postwar heyday, the history of ideas was not a dim subdivision of history, itself a discipline whose luster has worn off with time, but an intellectual seismic zone where the tectonic plates of disciplines converged and rubbed against one another, producing noises of all sorts. In recent years, it has sometimes seemed impossible, even to the best informed observers, that intellectual history, or the history of ideas, ever enjoyed this sort of prestige. A quarter century ago, Robert Darnton surveyed the state of intellectual and cultural history in the United States in an informative and influential essay. Using a language more resonant of the historical President Carter than the fictional President Robbins, Darnton detected "malaise" everywhere he looked. In the fifties, he noted, intellectual historians had seen "their discipline as the queen of the historical sciences. Today she seems humbled." True, desperate cries for help were not yet called for. Historians continued to write histories of ideas, and even to cast them in the technical languages of A.O. Lovejoy or Perry Miller: "one still finds 'unit-ideas' and 'mind' among the trendier terms." The just-published Dictionary of the History of Ideas, moreover, offered a vast selection of Lovejoyan formal analyses, systematically organized, to the reading public.4 [End Page 2]But for the last ten years, Darnton argued, younger scholars, especially graduate students, had been scrambling over the gunwales of the good ship History of Ideas, abandoning the effort to converse abstractly with the mighty dead, and clambering in hordes over the side of a newer vessel, Social History, which boasted a Hogarthian passenger list of heretics, misfits, and military women. At the level of the dissertations written in history departments, social history was outpacing intellectual, by a proportion of three to one. At the level of the scholarly journal, too, social history had forged ahead, though by a smaller margin. In the murkier, but no less significant, world of opinion, finally, the decline of intellectual history appeared clearest. History of ideas no longer occupied the cutting edge in young scholars' mental vision of their discipline.Social history, after all, had captured the minds of a generation—or a large percentage of it—in the 1960s, thanks both to the power of... (shrink)

Finland is internationally known as one of the leading centers of twentieth century analytic philosophy. This volume offers for the first time an overall survey of the Finnish analytic school. The rise of this trend is illustrated by original articles of Edward Westermarck, Eino Kaila, Georg Henrik von Wright, and Jaakko Hintikka. Contributions of Finnish philosophers are then systematically discussed in the fields of logic, philosophy of language, philosophy of science, history of philosophy, ethics and social philosophy. Metaphilosophical reflections (...) on the nature of philosophy are highlighted by the Finnish dialogue between analytic philosophy, phenomenology, pragmatism, and critical theory. (shrink)

In The Nay Science, Vishwa Adluri and Joydeep Bagchee undertake a careful and rigorous hermeneutical approach to nearly two centuries of German philological scholarship on the Mahabharata and the Bhagavad Gita.

The Cambridge History of Modern European Thought is an authoritative and comprehensive exploration of the themes, thinkers and movements that shaped our intellectual world in the late-eighteenth and nineteenth century. Representing both individual figures and the contexts within which they developed their ideas, each essay is written in a clear accessible style by leading scholars in the field and offers both originality and interpretive insight. This first volume surveys late eighteenth- and nineteenth-century European intellectual history, focusing on the (...) profound impact of the Enlightenment on European intellectual life. Spanning twenty chapters, it covers figures such as Kant, Hegel, Wollstonecraft, and Darwin, major political and intellectual movements such as Romanticism, Socialism, Liberalism and Feminism, and schools of thought such as Historicism, Philology, and Decadence. Renouncing a single 'master narrative' of European thought across the period, Warren Breckman and Peter E. Gordon establish a formidable new multi-faceted vision of European intellectual history for the global modern age. (shrink)

This volume charts the Bible's progress from the end of the Middle Ages to the Enlightenment. During this period, for the first time since antiquity, the Latin Church focused on recovering and re-establishing the text of Scripture in its original languages. It considered the theological challenges of treating Scripture as another ancient text edited with the tools of philology. This crucial period also saw the creation of many definitive translations of the Bible into modern European vernaculars. Although previous translations (...) exist, these early modern translators, often under the influence of the Protestant Reformation, distinguished themselves in their efforts to communicate the nuances of the original texts and to address contemporary doctrinal controversies. In the Renaissance's rich explosion of ideas, Scripture played a ubiquitous role, influencing culture through its presence in philosophy, literature, and the arts. This history examines the Bible's impact in Europe and its increasing prominence around the globe. (shrink)

This study addresses two desiderata of historical emotion research: reflecting on the interdependence of textual functions and the representation of emotions, and acknowledging the interdependence of studies on the premodern and modern periods in the history of emotion. Contemporary research on the history of emotion is characterised by a proliferation of studies on very different eras, authors, themes, texts, and aspects. The enthusiasm and confidence with which situations, actions, and interactions involving emotions in history are discovered, however, (...) has led to overly direct attempts to access the represented objects (emotions/feelings/affects); as a result, too little attention has been paid to the conditions and functions of their representations. That is why this study engages with the emotion research of historians from an unashamedly philological perspective. Such an approach provides, among other things, insights into the varied, often contradictory, observations that can be made about the history of emotion in modernity and premodernity. (shrink)

In the late 1920s – early 1930s, the Russian poet and novelist Konstantin Vaginov (1899–1934) wrote four novels which reproduce various discourses pertainingto the Russian humanities (philosophy, psychology, linguistics, study of literature) of that time. Trying to go back to the source of the corresponding theories and “hidden” quotations by identifying their authors allows us to include Vaginov’s prose in the general intellectual context of his epoch. Analysing Vaginov’s prose in the light of the history of ideas enables us (...) to understand how a number of philological and philosophical trends were interpreted by particular groups of Soviet intellectuals (for instance, writers and poets who were Vaginov’s contemporaries). Besides, it allows us to propose a new interpretation of Vaginov’s novels and their evolution which corresponds to his perception of humanities around him: their many tendencies and peculiarities become unacceptable for the writer in the 1930s. (shrink)

In the late 1920s – early 1930s, the Russian poet and novelist Konstantin Vaginov (1899–1934) wrote four novels which reproduce various discourses pertainingto the Russian humanities (philosophy, psychology, linguistics, study of literature) of that time. Trying to go back to the source of the corresponding theories and “hidden” quotations by identifying their authors allows us to include Vaginov’s prose in the general intellectual context of his epoch. Analysing Vaginov’s prose in the light of the history of ideas enables us (...) to understand how a number of philological and philosophical trends were interpreted by particular groups of Soviet intellectuals (for instance, writers and poets who were Vaginov’s contemporaries). Besides, it allows us to propose a new interpretation of Vaginov’s novels and their evolution which corresponds to his perception of humanities around him: their many tendencies and peculiarities become unacceptable for the writer in the 1930s. (shrink)

The book aims to describe the history of Chan (Japanese Zen) School thought from the standpoint of social history. Chan, a school of East Asian Buddhism, was influential on all levels of societies in the region because of its intellectual and aesthetic appeal. In China, Chan infiltrated all levels of society, mainly because it engaged with society and formed the mainstream of Buddhism from the tenth or eleventh centuries through to the twentieth century. This book, taking a critical (...) stance, examines the entire history of Chan thought and practice from the viewpoint of a modern Chinese scholar, not a practitioner, but an intellectual historian who places ideological developments in social contexts. The author suggests that core elements of Chan have their origins in Daoist philosophers, especially Zhuangzi, and not in Indian Buddhist concepts. Covering the period from the sixth century into the twentieth century, it deals with Chan interactions with neo-Confucianism, Quanzhen Daoism, and Gongyang new text philology, as well as with literature and scholarship, its fusion with Pure Land Buddhism, and its syncretic tendencies. Chan’s exchanges with emperors from the Song, Yuan, Ming, and Qing Dynasty, as well as the motives of some loyalists of the Ming Dynasty for joining Chan after the fall of the Ming, are described. The book concludes with an examination of the views of Chan of Hu Shi, D.T. Suzuki, and the scholar-monk Yinshun. (shrink)

From the Series Editor's Introduction: For much of the twentieth century, French intellectual life was dominated by theoreticians and historians of mentalite. Traditionally, the study of the mind and of its limits and capabilities was the domain of philosophy, however in the first decades of the twentieth century practitioners of the emergent human and social sciences were increasingly competing with philosophers in this field: ethnologists, sociologists, psychologists and historians of science were all claiming to study 'how people think'. Scholars, including (...) Gaston Bachelard, Georges Canguilhem, Leon Brunschvicg, Lucien Levy-Bruhl, Lucien Febvre, Abel Rey, Alexandre Koyre and Helene Metzger were all investigating the mind historically and participating in shared research projects. Yet, as they have since been appropriated by the different disciplines, literature on their findings has so far failed to recognise the connections between their research and their importance in intellectual history.In this exemplary book, Cristina Chimisso reconstructs the world of these intellectuals and the key debates in the philosophy of mind, particularly between those who studied specific mentalities by employing prevalently historical and philological methods, and those who thought it possible to write a history of the mind, outlining the evolution of ways of thinking that had produced the modern mentality. Dr Chimisso situates the key French scholars in their historical context and shows how their ideas and agendas were indissolubly linked with their social and institutional positions, such as their political and religious allegiances, their status in academia, and their familial situation.The author employs a vast range of original research, using philosophical and scientific texts as well as archive documents, correspondence and seminar minutes from the period covered, to recreate the milieu in which these relatively neglected scholars made advances in the history of philosophy and science, and produced ideas that would greatly influence later intellectuals such as Foucault, Derrida and Bourdieu. This book will appeal to historians of science and philosophy, particularly Continental philosophy, and those with interest in the history of ideas and the historiography of the disciplines of the social sciences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.4 (2001) 577-592 [Access article in PDF] Eclecticism and the History of Ideas Donald R. Kelley "What we call the history of ideas," Joseph Mazzeo wrote in in 1972, "itself has a history." 1 In this country the history of ideas in the past century has been associated with the American philosopher and founder of this journal, Arthur (...) O. Lovejoy, and his epigones and critics. However, this field has an earlier history sub literam, going back almost two centuries, and a still deeper prehistory before the coinage of the phrase, traceable at least indirectly back to antiquity. The purpose of this essay is to trace some aspects of one intellectual tradition out of which the history of ideas has, knowingly or not, emerged.In 1829 Victor Cousin gave a diagnosis of and his prescription for philosophy in the wake of one revolution and on the threshold of another. He saw just three possibilities: either it could renounce its independence and submit again to authority, it could keep on retracing the circle of obsolescent systems, or--and this was his solution--it could "disengage what is true in each of these systems, and thus construct a philosophy superior to all systems [and] shall be neither this or that philosophy in its essence and in its unity." This procedure, "to select in all what appears to be true and good, and consequently everlasting,--this, in a single word, is ECLECTICISM." Moreover, Cousin added, "[i]f this philosophy is to be Eclectic, it must also be sustained by the history of philosophy."How had Cousin come upon this program? In December 1815, in the first year of both the Restoration Monarchy and his teaching at the École Normale Supérieure, he was lecturing on the history of philosophy. In post-revolutionary France this was a field in great disarray, and Cousin looked back to the great schools of the earlier generation, noting three in particular--the French, the [End Page 577] Scottish, and the German traditions, represented respectively by Condillac, Reid, and Kant. "It would be an interesting and instructive study," he told his enthusiastic young students, "to examine the weaknesses of these schools by engaging one with another and by selecting their various merits in the context of a great eclecticism which would contain and surpass all three." 2Over the next three decades this doctrine was publicized and extended by Cousin's many scholarly publications, by the still more famous lectures he gave after returning to his chair of philosophy in 1828, by his many international contacts and disciples, and by his later public career as minister of education. 3 For half a century before his death in 1867 Cousin had an unparalleled intellectual influence as virtually the "official philosopher" in France, with Eclecticism being widely regarded as a "state philosophy," 4 and translations of his works extending his renown into other parts of Europe and this country. In defending his achievements and hegemonic position Cousin claimed an absolute originality and a unique truth-value for his ideas. Eclecticism had not been drawn from German sources, he protested in 1855. "It was born spontaneously in our own spirit [notre esprit] from the spectacle of the resounding conflicts and the hidden harmonies of the three great philosophical schools of the eighteenth century," he declared. "Thus," he concluded, "eclecticism is a French doctrine and peculiar to us." 5Historically speaking, however, nothing could be further from the truth--or indeed further from the premises of the earlier eclectic tradition on which Cousin knowingly drew. The defining characteristic of his philosophy was its dependence not only on the three schools he recognized in his early years of teaching but on the whole history of philosophy from its Greek and especially Platonic beginnings, to which Cousin himself devoted much of his historical and philological [End Page 578] scholarship. That Eclecticism was a sort of higher plagiarism was admitted by Cousin himself: "What I recommend," Cousin said in 1817, "is an enlightened eclecticism which, judging with equity, and even with benevolence... (shrink)

"The Natural System" is the name given to the underlying arrangement present in the diversity of life. Unlike a classification, which is made up of classes and members, a system or arrangement is an integrated whole made up of connected parts. In the pre-evolutionary period a variety of forms were proposed for the Natural System, including maps, circles, stars, and abstract multidimensional objects. The trees sketched by Darwin in the 1830s should probably be considered the first genuine evolutionary diagrams of (...) the Natural System—the first genuine evolutionary trees. Darwin refined his image of the Natural System in the well-known evolutionary tree published in the Origin of Species, where he also carefully distinguished between arrangements and classifications. Following the publication of the Origin, there was a great burst of evolutionary tree building, but interest in trees declined substantially after 1900, only to be revived in recent years with the development of cladistic analysis. ¶ While evolutionary trees are modern diagrams of the Natural System, they are at the same time instances of another broad class of diagrams that may be called "trees of history": branching diagrams of genealogical descent and change. During the same years that Darwin was sketching his first evolutionary trees, the earliest examples of two other trees of history also appeared: the first trees of language evolution and of manuscript genealogy. Though these were apparently independent of evolutionary trees in their origin, the similarities among all these trees of history, and among the historical processes that underlie them, were soon recognized. Darwin compared biological evolution and language evolution several times in the Origin of Species, and both Ernst Haeckel and the linguist August Schleicher made similar comparisons. Both linguists and stemmaticists (students of manuscript descent) understood the principle of apomorphy—the principle that only shared innovations provide evidence of common ancestry—more clearly than did systematists, and if there had been more cross-fertilization among these fields the cladistic revolution in systematics might well have taken place in the nineteenth century. ¶ Although historical linguists and stemmaticists have in some respects had sounder theory than have systematists, at least until recently, they have also had the practical problem of very large amounts of data, a problem not often faced by systematists until the advent of molecular sequencing. The opportunity now exists for systematists to contribute to the theory and practice of linguistics and stemmatics, their sister disciplines in historical reconstruction, through application of our commonly used computer programs for tree estimation. Preliminary results from the application of numerical cladistic analysis to a large stemmatic data set have been very encouraging, and have already generated much discussion in the stemmatics community. (shrink)

A 'self-refutation argument' is any argument which aims at showing that a certain thesis is self-refuting. This study was the first book-length treatment of ancient self-refutation and provides a unified account of what is distinctive in the ancient approach to the self-refutation argument, on the basis of close philological, logical and historical analysis of a variety of sources. It examines the logic, force and prospects of this original style of argumentation within the context of ancient philosophical debates, dispelling various misconceptions (...) concerning its nature and purpose and elucidating some important differences which exist both within the ancient approach to self-refutation and between that approach, as a whole, and some modern counterparts of it. In providing a comprehensive account of ancient self-refutation, the book advances our understanding of influential and debated texts and arguments from philosophers like Democritus, Plato, Aristotle, Epicurus, the Stoics, the Academic sceptics, the Pyrrhonists and Augustine. (shrink)

This paper is a critical review of Jonardan Ganeri’s Philosophy in Classical India.