Intellectual History Review最新文献_第4页

Posterity: inventing tradition from Petrarch to Gramsci 后人:发明传统，从彼特拉克到葛兰西

Intellectual History Review Pub Date : 2023-06-07 DOI: 10.1080/17496977.2023.2218051

T. Kircher

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Colonial capitalism and the dilemmas of liberalism 殖民资本主义与自由主义的困境

Intellectual History Review Pub Date : 2023-06-07 DOI: 10.1080/17496977.2023.2218052

C. B. Bow

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Universal Histories 世界历史

Intellectual History Review Pub Date : 2023-05-31 DOI: 10.1080/17496977.2023.2180590

N. Halmi

{"title":"Universal Histories","authors":"N. Halmi","doi":"10.1080/17496977.2023.2180590","DOIUrl":"https://doi.org/10.1080/17496977.2023.2180590","url":null,"abstract":"Universal history as an historiographical genre can trace its origins back to the Greek historian Polybius (c. 200–c. 114 B.C.E.), who interpreted the rise of the Roman Republic as the predominant Mediterranean power between 246 and 146 B.C.E. not as an isolated national event but as a world historical event, through which the individual histories of Rome and the territories it conquered were aligned as a single body (sômatoeidês) with a single goal (telos). Slightly later, Sima Qian (c. 145–c. 86 B.C.E.), the court historian of the early Han Dynasty, produced the first Chinese version of a universal history, a chronically and thematically organized account of the two millennia of China’s history from its (legendary) origins to Sima Qian’s own time. Considered abstractly, universal history seeks to account for the complexity of human history in a rational and systematic manner by assimilating individual historical events and phenomena to a general scheme or narrative. There are two fundamental aspects of this process (to which Olivier Pot and Maike Oergel refer in their essays below): the syntagmatic, which follows the chronological succession of events, and the paradigmatic, which identifies connections and patterns among events and thereby establishes the coherence of history as a whole. By virtue of this second aspect, universal history distinguishes itself from chronicle. The genre of universal history has its own history, however, and a principal aim of this special issue of I.H.R. is to explore some of the variety and complexity of that history. The contributors—including the late Maurice Olender, whose death on 27 October 2022 we profoundly regret and to whose memory we dedicate this issue—address questions of form and content, method and aims, explicit and implicit assumptions of selected universal histories. We focus on the seventeenth and eighteenth centuries because, during these centuries, the genre became a preoccupation of Western European historiography precisely as its practice became increasingly problematic, owing to such factors as religious conflict, secularism, scepticism about the universalist claims of reason, and, not least, increasing geographical knowledge and cultural encounters (especially with non-Western societies) through exploration, trade, and colonization. The assumption that history could be theorized holistically, as if from a privileged vantage point outside it, had to contend with expanding empirical evidence of the multiplicity of human languages, cultures, and customs. To an extent, historiographical challenges similar to those that instigated the Greek genre of universal history—the need, with Alexander the Great’s Eastern conquests and the subsequent Roman conquest of Greece, to explain new events, lands, and peoples—later threatened the genre’s continuation and prompted, among the figures examined in the following essays, a rethinking of its basic assumptions and methods. The recognition of human multipl","PeriodicalId":39827,"journal":{"name":"Intellectual History Review","volume":"33 1","pages":"367 - 374"},"PeriodicalIF":0.0,"publicationDate":"2023-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45322035","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Conceived in chains: slavery and American philosophy 在枷锁中孕育:奴隶制与美国哲学

Intellectual History Review Pub Date : 2023-05-30 DOI: 10.1080/17496977.2023.2205075

Ryan McIlhenny

{"title":"Conceived in chains: slavery and American philosophy","authors":"Ryan McIlhenny","doi":"10.1080/17496977.2023.2205075","DOIUrl":"https://doi.org/10.1080/17496977.2023.2205075","url":null,"abstract":"ABSTRACTUsing Peter Wirzbicki's Fighting for the Higher Law as its analytic starting, this review essay considers the place of antislavery in the developments of American philosophy. Wirzbicki considers the role of African American Transcendentalists and their appeal to a “higher law,” a concept articulated significantly by a diverse group of thinkers associated with Transcendentalism. By 1850, such thinkers appropriated aspects of British and continental idealism, especially the relationship between “understanding” and “Reason,” to aggressively attack human chattel bondage. In doing so, they not only reflected the tenets of America's broader intellectual ethos (i.e., notions of democracy) but also cultivated the ground for philosophy in the postbellum period.KEYWORDS: higher lawTranscendentalismCharles FortenWilliam C. NellFugitive Slave Actlaboranti-capitalismRalph Waldo EmersonHenry David ThoreauThomas Sidneyabolitionantislavery Notes1 Douglass, “Letter to Thomas Auld (September 3, 1848)”, 111.2 Arendt, Men in Dark Times, ix.3 Consider the debates over gun control in the United States. Opponents of increased gun legislation often encourage a time of mourning over that of exploring the causes and working through solutions to address the problem. We should, of course, take time to mourn, but mourning and thinking about what to do about gun violence are not mutually exclusive. I often wonder whether the appeal to mourning is a way to put off discussions about solutions, demonstrating that this kind of public pietism only exacerbates the anti-intellectual strand of American society.4 Craig, “Interpreting Violence with Richard J. Bernstein”, 197.5 For French philosopher Michel de Montaigne (1533–1592), death is a constant companion of the philosopher. He capitalized on the notion that the objective of philosophy is to learn to die. Knowing how to die, he said, “delivers us from all subjection and constrain.” This understanding of death is, at the same time, the source of liberation. I believe that Montaigne’s position, which seems more in line with Stoicism, would not necessarily speak to the condition of the slave. The slave would certainly come to understand their limitations, but not in a general or universal sense of the predicament of human nature. Instead, slaves came to understand their world in and through the shadow of death. This is different from recognizing death and the need to find ways to live with such a reality, which makes death not so much of an enemy. Rather, for slaves, death was an enemy, and the philosophies of liberation demanded a rebellion against that enemy. Philosophy is the activity of not only preparing for death but also seeking to escape it, which highlights philosophy’s religious dimension. In seeking understanding, the philosopher seeks liberation; liberation, in turn, moves us ever closer to a deep sense of salvation.6 Meyns, “Why Don’t Philosophers Talk About Slavery?”.7 Foucault quote in El-Ra Radney, “Why Afric","PeriodicalId":39827,"journal":{"name":"Intellectual History Review","volume":"96 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-05-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135643146","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Adam Smith reconsidered: history, liberty, and the foundations of modern politics 亚当·斯密重新思考:历史、自由和现代政治的基础

Intellectual History Review Pub Date : 2023-05-18 DOI: 10.1080/17496977.2023.2210389

Eveline Campos Hauck

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Modern Virtue: Mary Wollstonecraft and a tradition of dissent 现代美德:玛丽·沃斯通克拉夫特和异议的传统

Intellectual History Review Pub Date : 2023-05-10 DOI: 10.1080/17496977.2023.2205074

S. Hutton

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What is Enlightenment? 什么是启蒙？

Intellectual History Review Pub Date : 2023-04-24 DOI: 10.1080/17496977.2023.2194466

D. Sacks

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Enslaved by African angels: Swedenborg on African superiority, evangelization, and slavery 被非洲天使奴役：Swedenberg谈非洲优越感、福音传播和奴隶制

Intellectual History Review Pub Date : 2023-04-17 DOI: 10.1080/17496977.2023.2192585

V. Piazza

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Adam Smith reconsidered. History, liberty, and the foundations of modern politics 亚当重新考虑。历史、自由和现代政治的基础

Intellectual History Review Pub Date : 2023-04-06 DOI: 10.1080/17496977.2023.2191480

Thiago Vargas

{"title":"Adam Smith reconsidered. History, liberty, and the foundations of modern politics","authors":"Thiago Vargas","doi":"10.1080/17496977.2023.2191480","DOIUrl":"https://doi.org/10.1080/17496977.2023.2191480","url":null,"abstract":"that he wished to defend scripture and biblical history and when he compared Hinduism it was to other “paganisms”, not Christianity. He also moved away from the viewing Hinduism as a rational religion, repositioning it as “pious and sublime”, “mystical and esoteric” (268, 281). This was based on Vedānta school of Indian philosophy, which Jones viewed as like Platonism. Playing a key role in this shift is that Jones was sympathetic to the Rational Dissent of Richard Price and a believer in Christianity. Jones was neither a deist nor “spotless admirer of Hindu culture”, as his criticism of purportedly self-aggrandising, chauvinistic Brahmins indicates (280). To Jones, Hinduism was an ancient religion of a philosophical character but ultimately one of human creation, unlike Christianity. His account of Hinduism provided a “much neater complement to an ideological account of the British administration as a benevolent guardian of ‘native customs’ than Patterson’s other authors (313). Jones directed British perceptions of Indian religion away from rational religion and towards mysticism and sublimity, a position that had few heterodox implications, and indicated instead “the institutionalisation of orientalist knowledge as a branch of imperial governance” (31). Religion, Enlightenment and Empire is an exemplary work demonstrating how lesserknown figures contributed in significant ways to eighteenth-century European thought and imperial history. It is also a very fine first book. I am a little sceptical of Patterson’s definition of “Enlightenment” to describe the self-perception of individuals who believed they were living through an age of enlightenment. This untethers our notion of “Enlightenment” from the long eighteenth century and can be applied to anyone making that identification; similarly, eighteenth-century thinkers who believed they were living in an age of Enlightenment often believed that period began with the invention of print and the reformation of letters. Further, it may be a job for others, but we could have benefitted from Patterson’s assessment of how the shift in perceptions of Indian religion related to the wider practice of the “enlightened” study of religion. Thus, the “deistic” degeneration model of religious change suggests her cast were either at odds with or ignorant of progressive histories of civil society (including religion) and mainly reiterated the model of Christian mythography in deistic or universalistic guise. A similar observation could be made of the relationship between these accounts and changing “enlightened” notions of human nature, especially whether the Company Men believed that human nature was fundamentally prone to superstition or whether its existence in India was purely the result of Brahmic manipulation. These are less criticisms and more thoughts provoked by a stimulating, well-researched, and cogently argued book.","PeriodicalId":39827,"journal":{"name":"Intellectual History Review","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44807141","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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The Histoire universelle of Agrippa d’Aubigné (1616–1626), or when the historian becomes a cosmograph 阿格里帕·德·奥比格涅的《宇宙史》(1616-1626)，或者当历史学家成为宇宙学家时

Intellectual History Review Pub Date : 2023-03-16 DOI: 10.1080/17496977.2023.2177244

O. Pot

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引用次数: 0