tag:blogger.com,1999:blog-63203784069386623902024-02-19T01:29:15.946-08:00Prefigurations - A site about theory of history, intellectual history and historical fictionA site about theory of history, intellectual history and historical fiction, with a special focus on the concepts of narrative and representation.Unknownnoreply@blogger.comBlogger107125tag:blogger.com,1999:blog-6320378406938662390.post-91231227485400843152018-06-01T20:07:00.000-07:002018-06-01T20:10:14.198-07:00My two cents on (or with) Kleinberg, Scott, and Wilder's "Theses on Theory and History" (2018)See: www.theoryrevolt.com, #TheoryRevolt<br />
<br />
When read in isolation, it is a text that makes well-known yet important points that are and should be remade once in a while; but when read in conjunction with something like Kleinberg's <i>Haunting History</i>, is a way more powerful one, connecting historiographic disciplinary institutions with a whole framework of "ontologic realism" that should be rethought from its base. That's immensely important.<br />
<br />
Also wondering and extending (and definitely not in a "reviewer" tone): since we can put more than one text together in a comprehensive whole (our minds not having to be bound by "the analog ceiling"), it's not useless to think that maybe another artifacts or actions would need to result from this kind of disciplinary rethinking, retroactively refiguring the theses themselves. Certainly, independently of how good their arguments might be, manifestoes from the margins to the center of the discipline got a limited efficacy. Even more than texts/videos resulting or being stimulated from them, I'm thinking, for instance, about the possibility of highlighting what "critical history" works are already being done, so that manifestoes like this one don't have to wait to be heard. Making visible can really make a difference (since that's part of what institutions take their power from), can't it? That could provide a mutual refiguration and potentialization between the Theses and critical historians. The strength comes more from the network of texts than by them in isolation; so, what to put together with it?<br />
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The Facebook algorithm and the almost dead situation of this page make asking a question a little pointless, but still: thoughts? examples?Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-70007184061268198492016-04-04T11:40:00.002-07:002016-04-04T11:40:58.454-07:00Books published and forthcoming in 2016Bruno Bosteels (introduction), Kevin Olson (afterword), with essays by Alain Badiou, Judith Butler, Georges Didi-Huberman, Sadri Khiari, Jacques Rancière and Pierre Bourdieu. <b>What Is a People? </b>(Columbia, 2016)<br />
<br />
Manuel Cruz. <b>On the Difficulty of Living Together</b>: Memory, Politics, and History (Columbia, 2016)<br />
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<br /></div>
<div>
Jacques Derrida, with an introduction by Judith Butler, translated by Gayatri Chakravorty Spivak. <b>Of Grammatology</b>, Fortieth Anniversary edition (Johns Hopkins UP, 2016)</div>
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<br /></div>
Stuart Elden. <b>Foucault's Last Decade</b> (Polity, 2016)<br />
<br />
Michel Foucault, <b>About the Beginning of the Hermeneutics of the Self: </b>Lectures at Dartmouth College, 1980 (University of Chicago Press, 2016)<br />
<br />
Gerald Izenberg. <b>Identity</b>: The Necessity of a Modern Idea (University of Pennsylvania Press, 2016)<br />
<br />
Claude Lévi-Strauss. <b>We Are All Cannibals:</b> And Other Essays (Columbia, 2016)<br />
<br />
William Olmsted. <b>The Censorship Effect:</b> Baudelaire, Flaubert, and the Formation of French Modernism (Oxford, 2016)<br />
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Kalle Pihlainen. <b>The Work of History</b>: Hayden White and the Politics of Narrative Construction (Routledge, 2016)<br />
<br />
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-86762727792377468852016-04-04T11:40:00.001-07:002016-04-04T11:40:25.324-07:00Books published in 2015Robbert-Jan Adriaansen. <b>The Rhythm of Eternity</b>: The German Youth Movement and the Experience of the Past, 1900-1933 (Berghahn, 2015)<br />
<br />
Jaume Aurell. <b>Theoretical Perspectives on Historians' Autobiographies</b>: From Documentation to Intervention (Routledge, 2015)<br />
<br />
Jeremy Black. <b>Other Pasts, Different Presents, Alternative Futures</b> (Indiana UP, 2015)<br />
<div>
<br /></div>
Kate Brown. <b>Dispatches from Dystopia</b>: Histories of Places Not Yet Forgotten (University Of Chicago Press, 2015)<br />
<br />
Peter Burke. <b>The French Historical Revolution</b>: The Annales School, 1929-2014, Second Edition (Stanford, 2015)<br />
<br />
Peter Burke, <b>What is the History of Knowledge? </b>(Polity, 2015)<br />
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Emily Miller Budick. <b>The Subject of Holocaust Fiction</b> (Indiana UP, 2015)<br />
<div>
<br /></div>
Judith Butler. <b>Notes Toward a Performative Theory of Assembly</b> (Harvard, 2015)<br />
<br />
Judith Butler. <b>Senses of the Subject</b> (Fordham, 2015)<br />
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<br /></div>
<div>
Dipesh Chakrabarty. <b>The Calling of History:</b> Sir Jadunath Sarkar and His Empire of Truth (University Of Chicago Press, 2015)</div>
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<br /></div>
<div>
Vernon W. Cisney and Nicolae Morar (Eds.). <b>Biopower</b>: Foucault and Beyond (University Of Chicago Press, 2015)</div>
<div>
<br /></div>
<div>
Binne De Haan and Konstantin Mierau (Eds.). <b>Microhistory and the Picaresque Novel</b>: A First Exploration into Commensurable Perspectives (Cambridge Scholars Publishing, 2014)</div>
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<br /></div>
<div>
Alexandre Dessingué and Jay M. Winter (Eds.). <b>Beyond Memory</b>: Silence and the Aesthetics of Remembrance (Routledge, 2015)</div>
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<br /></div>
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Robert Doran. <b>The Theory of the Sublime from Longinus to Kant </b>(Cambridge, 2015)</div>
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<br /></div>
<div>
Michel Foucault, <b>Language, Madness, and Desire</b>: On Literature (University of Minnesota Press, 2015). French original: <a href="http://editions.ehess.fr/ouvrages/ouvrage/la-grande-etrangere/">La grande étrangère</a>: À propos de littérature (EHESS, 2013) </div>
<div>
<br /></div>
<div>
<div>
Michael Freeden. <b>Liberalism</b>: A Very Short Introduction (Oxford, 2015)</div>
</div>
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<br /></div>
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Richard Grusin. <b>The Nonhuman Turn</b> (University of Minnesota Press, 2015)</div>
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<br /></div>
Fredric Jameson. <b>The Ancients and the Postmoderns</b>: On the Historicity of Forms (Verso, 2015)<br />
<div>
<br /></div>
<div>
Richard Kearney (Editor) and Brian Treanor (Eds.). <b>Carnal Hermeneutics</b> (Fordham, 2015)</div>
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<br /></div>
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Anthony K. Jensen. <b>Nietzsche's Philosophy of History</b> (Cambridge, 2015)</div>
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<br /></div>
Alison Landsberg. <b>Engaging the Past</b>: Mass Culture and the Production of Historical Knowledge (Columbia, 2015)<br />
<br />
Moya Lloyd (Ed.). <b>Butler and Ethics</b> (Edinburgh, 2015)<br />
<br />
Samuel Moyn. <b>Christian Human Rights</b> (University of Pennsylvania Press, 2015)<br />
<br />
Carla J. Mulford. <b>Benjamin Franklin and the Ends of Empire</b> (Oxford, 2015)<br />
<br />
Dmitri Nikulin (Ed.). <b>Memory</b>: A History (Oxford, 2015)<br />
<br />
Vanessa Ogle. <b>The Global Transformation of Time</b>: 1870-1950 (Harvard, 2015)<br />
<br />
Herman Paul. <b>Key Issues in Historical Theory</b> (Routledge, 2015)<br />
<br />
J. G. A. Pocock, <b>Barbarism and Religion</b>. Volume Six. Barbarism: Triumph in the West (Cambridge, 2015)<br />
<br />
Timothy Edward Pytell. <b>Viktor Frankl's Search for Meaning</b>: An Emblematic 20th-century Life (Berghahn, 2015)<br />
<br />
John Robertson. <b>The Enlightenment</b>: A Very Short Introduction (Oxford, 2015)<br />
<br />
Ilai Rowner. <b>The Event</b>: Literature and Theory (University of Nebraska Press, 2015)<br />
<br />
Paul K. Saint-Amour. <b>Tense Future</b>: Modernism, Total War, Encyclopedic Form (Oxford, 2015)<br />
<br />
Jerrold Seigel. <b>Between Cultures</b>: Europe and Its Others in Five Exemplary Lives (University of Pennsylvania Press, 2015)<br />
<br />
Peter Van Nuffelen. <b>Orosius and the Rhetoric of History</b> (Oxford, 2015)<br />
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Richard Whatmore. <b>What is Intellectual History</b>? (Polity, 2015)<br />
<br />
Gillian Whitlock. <b>Postcolonial Life Narrative</b>: Testimonial Transactions (Oxford, 2015)<br />
<br />
Benjamin Aldes Wurgaft. <b>Thinking in Public</b>: Strauss, Levinas, Arendt (University of Pennsylvania Press, 2015)<br />
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Jerome Veith. <b>Gadamer and the Transmission of History</b> (Indiana UP, 2015)Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-55313746475188991922016-04-04T11:38:00.001-07:002016-04-04T11:38:13.132-07:00Books published in 2014(Under construction)<br />
<br />
Molly Andrews. <b>Narrative Imagination and Everyday Life</b> (Oxford, 2014)<br />
<br />
Chiara Bottici. <b>Imaginal Politics</b>: Images Beyond Imagination and the Imaginary (Columbia, 2014)<br />
<br />
Katrin Flikschuh and Lea Ypi (eds.). <b>Kant and Colonialism</b>: Historical and Critical Perspectives (Oxford, 2014).<br />
<br />
Ryan Lizardi. <b>Mediated Nostalgia</b>: Individual Memory and Contemporary Mass Media (Lexington, 2014)<br />
<br />
Derek Thiess. <b>Relativism, Alternate History, and the Forgetful Reader</b>: Reading Science Fiction and Historiography (Lexington, 2014)<br />
<br />
James H. Williams (Ed.). <b>(Re)Constructing Memory</b>: School Textbooks and the Imagination of the Nation (Sense, 2014)Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-31408190699973165682015-09-15T22:02:00.000-07:002015-09-15T22:02:28.353-07:00The ‘presentist condition’ of history: ‘no floor to stand on’<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEidNYVfoihnfepAWsaOIN4vc2khxGrlSWJ5ygH7tdKncR14fNXJn43gCs_ZwkuIcKCYhAZwJVpPB50AvATE1D3mN72FwhC03hsjOmc9o8lUX7sYZGwPzFSGHfqPaIFRWWtK-xliPz10oAxN/s1600/lorenz+4.9+presentism.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEidNYVfoihnfepAWsaOIN4vc2khxGrlSWJ5ygH7tdKncR14fNXJn43gCs_ZwkuIcKCYhAZwJVpPB50AvATE1D3mN72FwhC03hsjOmc9o8lUX7sYZGwPzFSGHfqPaIFRWWtK-xliPz10oAxN/s400/lorenz+4.9+presentism.png" width="358" /></a></div>
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<br />
Image and description from Chris Lorenz's essay "Unstuck in time. Or: the sudden presence of the past". In: TILMANS, Karin, VAN VREE, Frank & WINTER, Jay (Eds.). Performing the Past. Memory, History, and Identity in Modern Europe. Amsterdam: Amsterdam University Press, 2010.<br />
<br />
According to the "List of Illustrations": "Image widely circulating via the Internet as ‘bathroom painted floor’; neither the original nor its maker can be tracked down".Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-83275257332578489332015-08-11T08:29:00.002-07:002015-08-11T08:29:57.441-07:00Charles Guignon on Heidegger’s conception of history<a href="http://www.amazon.com/gp/product/0521385970/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0521385970&linkCode=as2&tag=histotheor-20&linkId=BUQ6VHSBE64RQJQX" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0521385970&Format=_SL250_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><img alt="" border="0" src="http://ir-na.amazon-adsystem.com/e/ir?t=histotheor-20&l=as2&o=1&a=0521385970" height="1" style="border: none !important; margin: 0px !important;" width="1" />
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<div class="MsoNoSpacing" style="text-align: justify;">
“What is most striking about Heidegger's vision
of the "history of being" in the thirties is the soteriological and
apocalyptic "metanarrative" that seems to underlie it. History is
seen as a monolithic "happening" that, springing from primordial
origins, passes through a "dark night of the soul" of forgetfulness,
yet embodies the prospects for a redemption in the final recovery of its
concealed origins. Just as "futurity" is basic to human temporality,
so the future is definitive of history. As Heidegger says, "History as a
happening is an acting and being acted upon which, passing through the present,
<i>is determined from out of the future</i>
and takes over the past" (1M 44, my emphasis).<br />
<br />
This conception of history was already
articulated in <i>Being and Time</i>. There
Heidegger claimed that historiography must begin by projecting
"monumental" possibilities for the future to serve as a basis for
formulating our sense of where history is headed as a totality. This futural
moment is unavoidable, for it is only in terms of some anticipated vision of
the end state of historical development that we have a basis for <i>selecting</i> the events that can be taken
as historically relevant in formulating our account of what history is adding
up to. That is, we can narrativize the confusing array of events of the past in
order to find some significance in them only on the basis of some conception of
the future outcome of history. The projected sense of the possible achievement
of history lets us see what should be "reverently preserved" from the
past as the historical record of our culture's achievements (BT 447-8). This is
why Dasein must "choose its hero" if it is to identify what is worthy
of being retrieved from the past (BT 437) …”</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
GUIGNON, Charles B.. Introduction. In: _____
(Ed.). <i>The Cambridge Companion to
Heidegger</i>. Cambridge: Cambridge University Press, 1993.</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-12891344471214111882015-08-11T08:23:00.001-07:002015-08-11T08:23:40.252-07:00Conversations with History: Hubert Dreyfus, "Meaning, Relevance, and the Limits of Technology"<div class="separator" style="clear: both; text-align: center;">
<iframe allowfullscreen="" class="YOUTUBE-iframe-video" data-thumbnail-src="https://i.ytimg.com/vi/-CHgt2Szk-I/0.jpg" frameborder="0" src="https://www.youtube.com/embed/-CHgt2Szk-I?feature=player_embedded"></iframe></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-48289712935519715372015-08-05T16:01:00.002-07:002015-08-05T16:04:00.816-07:00Martin Heidegger: "Thinking can be translated as little as poetry can"From <i>Der Spiegel</i>'s 1966 interview with Martin Heidegger:<br />
<br />
HEIDEGGER: [...] I am convinced that a change can only be prepared from the same place in the world where the modern technological world originated. It cannot come about by the adoption of Zen Buddhism or other Eastern experiences of the world. The help of the European tradition and a new appropriation of that tradition are needed for a change in thinking. Thinking will only be transformed by a thinking that has the same origin and destiny.<br />
SPIEGEL: At exactly the spot where the technological world originated, it must, you think ...<br />
HEIDEGGER: ... be transcended [aufgehoben] in the Hegelian sense, not removed, transcended, but not by human beings alone.<br />
SPIEGEL: Do you allocate a special task specifically to the Germans?<br />
HEIDEGGER: Yes, in that sense, in dialogue with Hölderlin.<br />
SPIEGEL: Do you think that the Germans have a specific qualification for this change?<br />
HEIDEGGER: I am thinking of the special inner relationship between the German language and the language and thinking of the Greeks. This has been confirmed to me again and again today by the French. When they begin to think they speak German. They insist that they could not get through with their own language.<br />
SPIEGEL: Is that how you would explain the very strong effect you have had in the Romance countries, particularly in France?<br />
HEIDEGGER: Because they see that they cannot get through today’s world with all their rationality when they are attempting to understand it in the origin of its essence. Thinking can be translated as little as poetry can. At best it can be paraphrased. As soon as a literal translation is attempted, everything is transformed.<br />
SPIEGEL: A disquieting thought.<br />
HEIDEGGER: It would be good if this disquiet would be taken seriously on a large scale and if it would finally be considered what a momentous transformation Greek thinking suffered when it was translated into Roman Latin, an event that still bars our way today to sufficient reflection on the fundamental words of Greek thinking.<br />
<br />
The full translated interview, published after Heidegger's death in 1976, is available here: http://web.ics.purdue.edu/~other1/Heidegger%20Der%20Spiegel.pdfUnknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-78034612198119949582015-04-02T06:58:00.002-07:002015-04-02T07:04:27.931-07:00Mentions (Reading Louis Mink, III)<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;">Here are some mentions to Louis Mink by some of his students and colleagues.</span></span><br />
<span style="font-family: inherit;"><b style="line-height: 19.2192001342773px;"><br /></b></span>
<span style="font-family: inherit;"><b style="line-height: 19.2192001342773px;">Anthony W. Marx</b><span style="line-height: 19.2192001342773px;">, "2009 Convocation" at the Amherst College</span></span><br />
<span style="font-family: inherit; line-height: 19.2192001342773px;">https://www.amherst.edu/aboutamherst/news/specialevents/convocation/2009</span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><br /></span>
</span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;">"When I was an entering first-year student at a great liberal arts college, I had assumed that I was fairly well prepared. In high school, I had been able to memorize and recite with the best of them. But I was not prepared.</span></span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><br /></span></span>
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;">Having enrolled in a set of courses on Western history and culture, I came into contact in particular that first year with Professor Louis Mink. Professor Mink was a scholar of that giant of Western philosophy Immanuel Kant and the editor of a major academic journal. His hobby was to annotate James Joyce’s novel Finnegan’s Wake.</span></span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><br /></span></span>
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;">I found all that not a little terrifying. Then Professor Mink asked me to come see him to talk about my first paper in his class. I recall stumbling out of his office a couple of hours later, not sure what had happened, exactly. It felt like someone had taken a crowbar to my head and started to pry it open.</span></span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;">Mink once wrote that students sometimes complained that he was so intense, so unrelenting, it hurt. He said he knew exactly what they meant, as those headaches from trying to use your brain happened to him all the time."</span></span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><br /></span></span>
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;">Further:</span></span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><br /></span></span>
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;">"When my teacher Louis Mink died, years after my schooling, he was described in another college chapel as “the soul of the college.” Here, in this chapel where you gather at the heart of Amherst, for the first time, you are meeting the soul of this fair college, your own Louis Minks and John Moores. Your mind will be engaged by dozens of them before your time here concludes. They are Amherst’s best gift to you. Open to your work with them, even when it seems to hurt—especially then, for invariably that means you are onto something. Be not shy with us as we press you further."</span></span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><b><br /></b></span></span>
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><b>Michael S. Roth</b>, in Beyond Critical Thinking</span></span><br />
<span style="font-family: inherit; line-height: 19.2192001342773px;">http://chronicle.com/article/Beyond-Critical-Thinking/63288/</span><br />
<div>
<span style="font-family: inherit; line-height: 19.2192001342773px;"><br /></span></div>
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;">"It is my hope that humanists will continue offering criticism, making connections, and finding ways to acknowledge practices that seem at first opaque or even invisible. In supporting a transition from critical thinking to practical exploration, I am echoing a comment made by my undergraduate philosophy teacher Louis Mink, and echoed by my graduate mentor, Richard Rorty. Years before Dick Rorty deconstructed the idea of the 'philosopher as referee,' Louis Mink suggested that critics 'exchange the judge's wig for the guide's cap.' I think we may say the same for humanists, who can, in his words, 'show us details and patterns and relations which we would not have seen or heard for ourselves.'"</span></span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><b><br /></b></span></span>
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><b>Michael S. Roth</b>, in Athletics and Education</span></span><br />
<span style="line-height: 19.2192001342773px;">http://roth.blogs.wesleyan.edu/2009/10/12/athletics-and-education/</span><br />
<span style="line-height: 19.2192001342773px;"><br /></span>
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;">"How is all this effort and competition, be it in intramural soccer or varsity cross-country, related to education? Recently I came upon a short piece on “The Active Life” by a beloved Wes faculty member and philosopher, Louis Mink. In a brochure on Liberal Education Louis wrote: “Sports provide the occasion for being intensely active at the height of one’s powers. The feeling of concentrated and coordinated exertion against opposing force is one of the primary ways in which we know what it is like to take charge of our own actions.” Louis went on to say that “liberal education is education in the mode of action. It is something one does, and learns to do, not something one gets, acquires, possesses, or consumes.” That sounds just right to me: liberal education, in contradistinction to training, has everything to do with learning to take charge of one’s life.</span></span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><br /></span></span>
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;">Our students are busy, talented people. Why do they take on more challenges in athletics, or for that matter in their studies, or in the arts? Louis Mink wrote about the “overpowering reward” of feeling one’s own self-directed action having results against real difficulties. We learn about our limits, and about how we sometimes can overcome them when we take on the mental, physical and social challenges of sports. Of course, we also experience the great pleasure of the active life, often in the good company of teammates or campus supporters."</span></span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><br /></span></span>
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;">Here, a brief mention, again by Roth:</span></span><br />
<span style="font-family: inherit; line-height: 19.2192001342773px;">http://roth.blogs.wesleyan.edu/2010/11/11/css-still-going-strong/</span><br />
<div>
<span style="font-family: inherit; line-height: 19.2192001342773px;"><br /></span></div>
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><b>Hayden White</b>, in the "Acknowledgments" of Tropics of Discourse (1978):</span></span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><br /></span></span>
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><i>"[I would also like to thank...] Richard Vann, Louis Mink, and George Nadel, editors of </i>History and Theory<i>, who goaded me, tolerantly but firmly, to pursue the kind of work that these essays represent. Their imaginativeness, wit, learning, and editorial acumen are not matched, to my knowledge, in the field of scholarly publishing, except perhaps by Jack Goellner and The Johns Hopkins University Press, both in a class by themselves."</i> White also pays homage to Mink in Figural Realism (1999).</span></span><br />
<span style="font-family: inherit;"><span style="line-height: 19.2192001342773px;"><br /></span></span>
<span style="line-height: 19.2192001342773px;"><b>Robert Stalnaker</b>, interviewed by Richard Marshall in The Possible Worlds Hedgehog</span><br />
<span style="line-height: 19.2192001342773px;">http://www.3ammagazine.com/3am/the-possible-worlds-hedgehog/</span><br />
<span style="line-height: 19.2192001342773px;"><br /></span>
<span style="line-height: 19.2192001342773px;"></span><br />
<span style="line-height: 19.2192001342773px;"><i>"I got interested in the philosophy of history in college, under the influence of a wonderful teacher, Louis Mink, and that later became the area of my dissertation. But in the end I turned to more general issues in the philosophy of language and mind."</i></span><br />
<span style="line-height: 19.2192001342773px;"><br /></span>
<b style="font-family: inherit;">Obituaries. </b><br />
<br />
<span style="font-family: inherit;"><b>The New York Times</b>, Jan. 21, 1983. Dr. Louis O. Mink Jr., 61, Dies; Taught Philosophy at Wesleyan.</span><br />
<span style="font-family: inherit;">http://www.nytimes.com/1983/01/21/obituaries/dr-louis-o-mink-jr-61-dies-taught-philosophy-at-wesleyan.html</span><br />
<span style="font-family: inherit;"><br /></span>
<span style="font-family: inherit;"><b>Toledo Blade</b>, Jan. 21, 1983 (<a href="https://news.google.com/newspapers?id=_k5PAAAAIBAJ&sjid=tQIEAAAAIBAJ&dq=louis-mink&pg=3595,5867830&hl=pt-BR">Google Books</a>)</span><br />
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-71029627407534408992015-04-02T04:59:00.002-07:002015-04-02T04:59:21.162-07:00Time and history: annotated bibliographyIn constant progress.<br />
<br />
Forthcoming comments:<br />
WHITROW, G. J. (1988) Time in History: Views of Time from Prehistory to the Present Day<br />
MUNZ, Peter. (1977) The Shapes of Time: A New Look at the Philosophy of History<br />
RICOEUR, Paul. (1983-1985) Time and Narrative<br />
CARR, David. (1991) Time, Narrative, and History<br />
RÜSEN, Jörn (Ed.). (2007) Time & History: The Variety of Cultures<br />
HUNT, Lynn. (2008) Measuring Time, Making History<br />
LORENZ, Chris & BEVERNAGE, Berber (Eds.). (2013) Breaking Up Time: Negotiating the Borders Between Present, Past and FutureUnknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-3796760937337017362014-10-05T23:45:00.000-07:002014-10-05T23:45:13.215-07:00Nitzan Lebovic on nihilism and Israel<div class="MsoNoSpacing" style="text-align: justify;">
<b><span lang="EN-US">LEBOVIC, Nitzan. The
history of nihilism and the limits of political critique (Rethinking History,
2014)</span><o:p></o:p></b></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">This article by Nitzan Lebovic in the
forthcoming edition of <a href="http://www.tandfonline.com/toc/rrhi20/current#.VDI6XvldW18">Rethinking History</a> discusses the history of the concept of
<i>nihilism</i>, later on taking Israel as a
case study of its uses. Here are two quotes, the first indicating a general
conclusion, the second a more specific one:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US"><i>“The evolution of the concept of nihilism up
until today demonstrates that the concept of nihilism is situated in the
crowded crossroad between nothingness, the undermining of authority, the
negation of the I, the inherent ambivalence of meaning, the suspension of time,
the Death of God, and the end of metaphysics. The revival of nihilism in our
own time shows that after ‘the end of time,’ the end of a historical era, the
death – literal or metaphorical – of a sovereign, when only a shade of
legitimate power is left, a nihilist revolutionary project often represents a
desperate confrontation with the frozen time, by striving for an absolute new
beginning and assuming the inevitability of a substantial destructive act. When
change is stalled, nihilism builds on the stasis of the period and has no
problem accelerating its end, with violent means if needed.”<o:p></o:p></i></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<i><br /></i></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US"><i>“If nihilism signified during the eighteenth to
nineteenth centuries, the ‘annihilation’ of sovereign power, nihilism in the
present is nothing more than a critical tactics of undermining legitimacy, used
by both the ruler and the ruled. Still, as such, it is a sharp mirror that
reflects where the ‘common–exceptional’ or ‘normal–abnormal’ distinctions end.
In Israel, the open space for legitimate democratic critique in the public
sphere has shrunk dramatically and the ‘abnormal’ is now fully eclipsing the
‘normal’: the continuous refusal of the Israeli government, since 2001, to
discuss attainable solutions to a century-long conflict, and the ongoing effort
to win larger territory under the guise of weakness and victimhood, signified
to this group not only a false argument, but a cynical tactic meant to silence
any opposition and critical discourse by labeling it ‘nihilist.’”</i><o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<a href="http://www.amazon.com/gp/product/B00N3NRJXC/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=B00N3NRJXC&linkCode=as2&tag=histotheor-20&linkId=ZVWQGTLMMPWMMHQN" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=B00N3NRJXC&Format=_SL250_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><img alt="" border="0" src="http://ir-na.amazon-adsystem.com/e/ir?t=histotheor-20&l=as2&o=1&a=B00N3NRJXC" height="1" style="border: none !important; margin: 0px !important;" width="1" />
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<b><span lang="EN-US">Further reading<o:p></o:p></span></b><br />
<b><span lang="EN-US"><br /></span></b></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US"><a href="http://www.amazon.com/gp/product/B00FJYJZN0/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=B00FJYJZN0&linkCode=as2&tag=histotheor-20&linkId=RSP44VM3UTIMUCRU">The
Philosophy of Life and Death: Ludwig Klages and the Rise of a Nazi Biopolitics</a>,
by Nitzan Lebovic<o:p></o:p></span><br />
<span lang="EN-US"><br /></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US"><a href="http://www.amazon.com/gp/product/3110312492/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=3110312492&linkCode=as2&tag=histotheor-20&linkId=E7VXV25M333TDKSC">Catastrophes:
The History and Theory of an Operative Concept</a>, edited by Nitzan Lebovic
and Andreas Killen<o:p></o:p></span><br />
<span lang="EN-US"><br /></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US"><a href="http://www.amazon.com/gp/product/1623561485/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=1623561485&linkCode=as2&tag=histotheor-20&linkId=K6ITFIR2IWAQMZG5">The
Politics of Nihilism: From the Nineteenth Century to Contemporary Israel</a>,
edited by Nitzan Lebovic and Roy Ben-Shai</span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-64181638344273154952014-10-05T23:40:00.000-07:002014-10-05T23:40:00.594-07:00Thomas Dixon. “Emotion”: The History of a Keyword in Crisis<div class="MsoNoSpacing" style="text-align: justify;">
<b><span lang="EN-US">DIXON, Thomas.
“Emotion”: The History of a Keyword in Crisis.</span></b><span lang="EN-US"> <i>Emotion
Review</i>, Vol. 4, No. 4 (October 2012) 338–344. <a href="http://emr.sagepub.com/content/4/4/338.full.pd">Link</a>.</span><b><o:p></o:p></b></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">Professor Dixon’s article affirms that “emotion”
“is certainly a keyword in modern psychology, but it is a keyword in crisis.
Indeed […], it has been in crisis, from a definitional and conceptual point of
view, ever since its adoption as a psychological category in the 19th century.”
(338)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">He divides his text “into three sections which
correspond to three different dimensions of [the] </span>multiple meanings” often attributed to the term:
“categories, concepts, and connotations”.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<b><span lang="EN-US">Categories<o:p></o:p></span></b></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“The first books written on the subject of “the
emotions” appeared between the 1830s and 1850s” (340). Until then, “[t]heorists
distinguished especially between “passions” on the one hand and “affections” on
the other.” (339) This distinction, Dixon shows, arose in the response of
Augustine and Aquinas to the Stoic view of passions as “violent forces that
could conflict with reason and lead an individual into sin”. They agreed with
that, but “on the other hand, they did not agree that a state of complete Stoic
<i>apatheia </i>was one to be wished for”. (340) In different ways, they then
proposed a “distinction between passions of the sense appetite and affections
of the intellectual appetite”, which “undergirded moral-philosophical thought
for many centuries”. (339)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">According to Dixon, no substantial change would
appear until the 19<sup>th</sup> century, when Thomas Brown simplified the
previous typology:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“The 18th century saw a proliferation of new
ideas about sentiments and sensibility, as well as about passions and
affections. But in almost all theoretical works, the various feelings and emotions
of the human heart and intellect were understood to fall into at least two
categories: the more violent and self-regarding “passions” and “appetites” on
the one hand, and the milder and more enlightened “interests,” social
“affections,” and “moral sentiments” on the other”. (339) “This more
differentiated typology was lost with the rise of the capacious new category of
‘emotion’ during the 19th century. The key figure in this transition was the
Edinburgh professor of moral philosophy Thomas Brown, whom I have previously
designated the ‘inventor of the emotions’ (Dixon, 2003, p. 109). Brown subsumed
the ‘appetites,’ ‘passions,’ and ‘affections’ under a single category: the ‘emotions.’”
(340) The popularity of Brown’s terminology made impossible for anyone to “devise
a single theory, or a simple conceptual definition, that could cover such a
wide range of different mental states”. (340)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<b><span lang="EN-US">Concepts<o:p></o:p></span></b></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“The word “emotion” first arrived on British
shores from France in the early 17th century. […] In both its French and English
forms, “emotion” was a word denoting physical disturbance and bodily movement.”
“Increasingly, during the 18th century, “emotion” came to refer to the bodily
stirrings accompanying mental feelings.” (340) “Finally, from the mid-18th
century onwards, ‘emotion’ moved from the bodily to the mental domain. As early
as 1649, Descartes had attempted to introduce the term <i>émotion </i>as an alternative
to <i>passion</i>”, but “[h]is
suggestion was not generally followed”. (340)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">According to Dixon, Thomas Brown, a Scottish “physician and poet as well as a
philosopher, was the first to treat “emotion” as a major theoretical category
in the academic study of the mind, and his use was the most systematic and most
influential of the period.” Dixon even adds: “Here, then, in the lecture halls
of Edinburgh University in the years between 1810 and 1820, we arrive at the
key moment in the history of our modern concepts of ‘emotion.’” (340)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">One problem with Brown’s terminology is that it
lacked precision: “’The exact meaning of the term <i>emotion</i>,’ Brown told
his students, ‘it is difficult to state in any form of words.’” But he did try
to elucidate its meaning, claiming that, in Dixon’s words, “unlike sensations,
which were caused directly by external objects, emotions were caused by the
mental ‘consideration’ of perceived objects; and, unlike intellectual states, they
were defined as noncognitive ‘vivid feelings’ rather than as forms of thought.”
(340)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">Brown’s lectures, according to Dixon, “exercised
a very wide influence in the decades between 1820 and 1860”. “Two hundred years
later, we are still living with this legacy of Thomas Brown’s concept of ‘emotion’”
(340), a “strongly noncognitive” one. “His stark separation between
intellectual thoughts and emotional feelings”, says Dixon, “was endorsed by
many of the leading psychologists of the late 19th century.” (341)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">Dixon then adds – somewhat suddenly – “a second
key figure” in the historical trajectory of the concept, “another Edinburgh
physician and philosopher, Charles Bell.” “Where Brown was the key theorist of ‘emotions’
as vivid mental feelings with mental causes, in Bell’s work we find a concept
of ‘emotion’ which for the first time gave a constitutive role to bodily
movements.” (341) Dixon points out that Bell’s work on expression and emotion provided
foundations for Darwin’s and James’ later ones.
According to his definition:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<a href="http://www.amazon.com/gp/product/0141439440/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0141439440&linkCode=as2&tag=histotheor-20&linkId=5572RD6ISC4BELW2" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0141439440&Format=_SL250_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><span lang="EN-US">“For Bell an “emotion” was a movement of the
mind. His brief definition of the term was that “emotions” were “certain
changes or affections of the mind, as grief, joy, or astonishment,” which could
become visible through “outward signs” on the face or body (Bell, 1824, p. 19).
The additional interest of Bell’s work, however, is the importance he gave to
bodily movements, especially of the heart and lungs, as not only outward signs,
but also as constitutive causes of emotional experience.” (341)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">So there were two different models, and the
tensions between them “were never fully resolved” (341): “For centuries,
theorists have debated what should be considered the true seat of the emotions:
the soul or the body; the heart or the brain [Dixon credits here Bound Alberti’s
2010 <i>Matters of the heart</i>].
In view of the importance of Brown and Bell in this conceptual history, I would
suggest that the true seat of the “emotions” was in fact the University of
Edinburgh, circa 1820 (Dixon, 2006).” (341) <o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<b><span lang="EN-US">Connotations<o:p></o:p></span></b></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“Passion” and “affection”, now replaced by “emotions”,
“were both terms whose etymology and core meanings emphasised passivity,
suffering, and disease.” (341) “Since the key early “emotion” theorists,
including Brown and Bell, were almost all trained medics, it is significant that
they chose to use a word for the vivid mental feelings which detached them from
this medical thought-world and its pathological associations [...]” (341)
Alongside with that, what also happened was “the detachment of ‘emotion’ from
the established languages of morality and religion”. So far, “[m]any of the
most influential theorists of “passions” and “affections” had been moral
philosophers, clergymen, or both.” But, unlike these and other terms, “emotion”
and “emotions” “were detached from the linguistic worlds of theology and
moralism.” (342)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“The linguistic shift from ‘passions’ and ‘affections’
to ‘emotions’ thus both reflected and enabled shifts in institutional and
intellectual authority. By the end of the 19<sup>th</sup> century the view was
on the rise in European and American universities that a properly scientific
account of the human mind would be produced only through a thoroughly physiological
investigation.” (342)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">But a conceptual consensus was never achieved:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“So, when W. James famously asked in 1884,
“What is an emotion?” he was not engaging with an age-old conundrum, but was seeking
to define a psychological category that had been in existence only a couple of
generations. James’s answer to his own question, one which revealed his
indebtedness to Brown, Bell, and Darwin, was that emotions were vivid mental
feelings of visceral changes brought about directly by the perception of some
object in the world.” (342) But “James’s theory had a curious early career”: “On
the one hand, it became, along with the similar theory of the Danish
psychologist Carl F. Lange, the flagship emotion theory of the fledgling science
of psychology. On the other hand, the theory entirely failed to create
consensus among the psychological community except, perhaps, a consensus that
it was wrong.” (342) “So, by the 1890s, although the idea that “emotion” was
the name of a psychological category had become entrenched, the nascent
psychological community had neither an agreed definition of the extent of the category,
nor a shared idea of the fundamental characteristics of the states that fell
within it.” (342) “The founders of the discipline of psychology in the late
19th century bequeathed to their successors a usage of “emotion” in which the
relationship between mind and body and between thought and feeling were
confused and unresolved, and which named a [very broad] category of feelings
and behaviours […]”. (342)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">So contemporary theorists of emotion, for
Dixon, still face the need “to articulate the assumed relationships between
physiological processes and mental experiences, and between states of feeling
and states of thought.” (344) For him, the history of the concept might shed
some light on the problem:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“[…] [P]erhaps now that the definitional crisis
in “emotion” theories has reached a new peak, the time has come to reinstate in
psychological science some version of that distinction between ‘passions’ and ‘affections’
which structured modern thought about mind and morality for so many centuries.
[…] If the lessons of history and philosophy are taken on board, then, it is
just possible that the ideas of Augustine and Aquinas might yet turn out to be
just what is needed to inspire a new scientific paradigm of emotions research for
the 21<sup>st</sup> century.” (343)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<b><span lang="EN-US">Further reading<o:p></o:p></span></b></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">Augustine. <a href="http://www.amazon.com/gp/product/0140448942/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0140448942&linkCode=as2&tag=histotheor-20&linkId=JRBLJWKELSZZEKXX">The
City of God</a>.<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">Charles Darwin. <a href="http://www.amazon.com/gp/product/1470188880/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=1470188880&linkCode=as2&tag=histotheor-20&linkId=RFXY3RWA7IE2BWWT">The
Expression of the Emotions in Man and Animals</a>.<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">Carroll E. Izard. <a href="http://emr.sagepub.com/content/2/4/363.abstract">The Many
Meanings/Aspects of Emotion: Definitions, Functions, Activation, and Regulation</a>.
Emotion Review, October 2010, v. 2, n. 4, pp. 363-370.<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">Thomas Dixon. <a href="http://www.amazon.com/gp/product/0521026695/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0521026695&linkCode=as2&tag=histotheor-20&linkId=TTSFZUMGATNHE4WO">From
Passions to Emotions: The creation of a secular psychological category</a>. The
article above summarized seems to draw on the longer argument of the book,
according to the description available at the <a href="http://www.cambridge.org/gb/academic/subjects/history/history-ideas-and-intellectual-history/passions-emotions-creation-secular-psychological-category">Cambridge
University Press</a>’ website:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<a href="http://www.amazon.com/gp/product/0521827299/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0521827299&linkCode=as2&tag=histotheor-20&linkId=LZ7BFMILB3MWKF4A" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0521827299&Format=_SL250_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><i><span lang="EN-US">“Today there is a
thriving ‘emotions industry’ to which philosophers, psychologists and
neuroscientists are contributing. Yet until two centuries ago ‘the emotions’
did not exist. In this path-breaking study Thomas Dixon shows how, during the
nineteenth century, the emotions came into being as a distinct psychological
category, replacing existing categories such as appetites, passions, sentiments
and affections. By examining medieval and eighteenth-century theological
psychologies and placing Charles Darwin and William James within a broader and
more complex nineteenth-century setting, Thomas Dixon argues that this
domination by one single descriptive category is not healthy. The
over-inclusivity of ‘the emotions’ has hampered attempts to argue with any
subtlety about the enormous range of mental states and stances of which humans
are capable. […]”<o:p></o:p></span></i></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">See also Professor Dixon's other texts <a href="http://www.history.qmul.ac.uk/staff/profile/4525-dr-thomas-dixon">in this
link</a>.<o:p></o:p></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-39852266899008101352014-10-05T23:36:00.000-07:002014-10-05T23:47:19.011-07:00Gerhardt Stenger: Diderot's intellectual biography (in french)On the occasion of the publication of his book <a href="http://www.amazon.com/gp/product/2262036330/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=2262036330&linkCode=as2&tag=histotheor-20&linkId=PNCZIUJBE35OTDF7">Diderot: Le Combattant de la Liberté</a>, Gerhardt Stenger gave this lecture (in french) about the book. It is a nice introduction to Diredot's life and thought, covering his activities as philosopher, romancist, editor of the Encyclopedia, and political thinker.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/plWGRvnDLJM?feature=player_embedded' frameborder='0'></iframe></div>
<br />
<b>Further reading</b><br />
Denis Diderot. <a href="http://www.amazon.com/gp/product/0521369118/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0521369118&linkCode=as2&tag=histotheor-20&linkId=4K7WARHTSFWVI3LC">Political Writings (Cambridge Texts in the History of Political Thought)</a><br />
Denis Diderot. <a href="http://www.amazon.com/gp/product/0140441735/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0140441735&linkCode=as2&tag=histotheor-20&linkId=O2BE7LKRD53MKDMI">Rameau's Nephew and D'Alembert's Dream (Penguin Classics)</a><br />
Robert Darnton. <a href="http://www.amazon.com/gp/product/0674087860/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0674087860&linkCode=as2&tag=histotheor-20&linkId=AMZN3ULEVXSM3YPH">The Business of Enlightenment: Publishing History of the Encyclopédie, 1775-1800</a><br />
James Fowler (Ed.). <a href="http://www.amazon.com/gp/product/1107649609/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=1107649609&linkCode=as2&tag=histotheor-20&linkId=VALS2XP2D3X5DFF5">New Essays on Diderot</a><br />
Gerhardt Stenger. <a href="http://www.amazon.com/gp/product/2262036330/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=2262036330&linkCode=as2&tag=histotheor-20&linkId=PNCZIUJBE35OTDF7">Diderot</a> (in french)<br />
<br />
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<a href="http://www.amazon.com/gp/product/2262036330/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=2262036330&linkCode=as2&tag=histotheor-20&linkId=IDBUX2H7BZOWGWSX"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=2262036330&Format=_SL250_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><img alt="" border="0" src="http://ir-na.amazon-adsystem.com/e/ir?t=histotheor-20&l=as2&o=1&a=2262036330" height="1" style="border: none !important; margin: 0px !important;" width="1" />
<a href="http://www.amazon.com/gp/product/0140441735/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0140441735&linkCode=as2&tag=histotheor-20&linkId=ZHHZCBMT7OBIVDBS"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0140441735&Format=_SL250_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><img alt="" border="0" src="http://ir-na.amazon-adsystem.com/e/ir?t=histotheor-20&l=as2&o=1&a=0140441735" height="1" style="border: none !important; margin: 0px !important;" width="1" /></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-27845984967185925302014-10-04T05:22:00.002-07:002014-10-04T05:22:48.339-07:00International conference “Intellectual History. Traditions and Perspectives” (Bochum, 17-19 November 2014)Here's the description of the aim of the forthcoming conference "Intellectual History: Traditions and Perspectives", that will be held at Ruhr-Universität Bochum in november. Professor Quentin Skinner will deliver the keynote adress.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFAXYe-lpKZuaS0R3FfL6KtXWEH8l-gw7RPaZXIndZHJUnvgnp7IugwmH0hN-xrGgkmu02n-LKc0cfY1z6kQqcJz4vVTqR2vsn2yRTU4KASCKIspm5roRIYTudh_BhyfYEfmSeMulyorj3/s1600/Intellectual+History+Bochum.jpeg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFAXYe-lpKZuaS0R3FfL6KtXWEH8l-gw7RPaZXIndZHJUnvgnp7IugwmH0hN-xrGgkmu02n-LKc0cfY1z6kQqcJz4vVTqR2vsn2yRTU4KASCKIspm5roRIYTudh_BhyfYEfmSeMulyorj3/s1600/Intellectual+History+Bochum.jpeg" height="400" width="282" /></a></div>
<div>
<i>"Historians currently working in the field of intellectual history can take pleasure in the increasing acceptance of this discipline amongst other historians. There have been increasing indications of its renewal and reevaluation, especially in Germany, since the last decade so that one might say that intellectual history is currently enjoying a high reputation, greater than it has known for decades. But with the rising popularity also comes the need to take stock of the methodological tools that are in use as well as the position intellectual history has within the general historical discipline. The international conference “Intellectual History. Traditions and Perspectives” seeks to intervene in this current debate. It will explore what traditions are still alive today and which perspectives should be opened to intellectual history. The following aspects will be addressed at the conference:</i></div>
<div>
<i><br /></i></div>
<div>
<i>(a) Traditions: What methodologies and theories that have underpinned research in intellectual history in the past remain alive and vital today? Which ones should be sanctioned? What traditional methodologies within intellectual history must be course corrected or reevaluated? Where do schools such as conceptual history, Cambridge School, or discourse analysis stand in the field of intellectual history today?</i></div>
<div>
<i><br /></i></div>
<div>
<i>(b) Perspectives: Can intellectual history learn anything from the „spatial turn“ or the “practical turn”? What new fields of research should be sought and extended? Should global history, science studies, actor-network theory or entangled history give intellectual historians cause to rethink approaches to intellectual history? What new methodologies and theories should be integrated into the current practice of intellectual history?"</i></div>
<div>
<i><br /></i></div>
<div>
More info is available at the event's website:</div>
<div>
http://www.ruhr-uni-bochum.de/ideengeschichte/index.html.en</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-4703428206328369652014-09-26T01:24:00.003-07:002014-09-26T02:00:59.081-07:00An interview with Dominick LaCapra at Intellectual History Review<div class="MsoNoSpacing" style="text-align: justify;">
<b>COUTO, Cristiano Pinheiro de Paula. 2014. </b><b><span lang="EN-US">Interview with
Dominick LaCapra. <i>Intellectual History
Review</i>, </span>Volume 24, Issue 2, 2014, pp. 239-237.</b><b><span lang="EN-US"><o:p></o:p></span></b></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">Volume 24, Number 2 of the <i>Intellectual History Review</i> contains an interview with Dominick LaCapra,
conducted by Cristiano Pinheiro de Paula Couto back in 2012. Professor LaCapra
discussed several aspects of his voluminous work, marked by a persistent
willingness to investigate the boundaries between history and other
disciplines.<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US"><a href="http://dx.doi.org/10.1080/17496977.2014.914645">Here</a> is a link to the
interview. I selected some quotes:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">On the possibility of a (in Couto’s words) “dialogue
with the dead”, disagreeing with Sebald’s claim that “only in literature […] can
there be an attempt at restitution over and above the mere recital of facts,
and over and above scholarship”:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“History at some level is always a dialogue
with the dead, but the dialogue may be mostly like a monologue when it is
restricted to empirical research and reporting the facts with a kind of antiseptic
analysis of the facts, that’s when the dialogue becomes most like a monologue, us
talking about the dead as something we understand only in narrowly objective
terms. But it is possible for history to be at least comparable to literature
when it has other dimensions, such as the dimension of the elegy, awareness of
political assumptions and effects, and possible implications for the future. To
the extent that history has these other performative, ethical, and political dimensions,
it is also in essence an “attempt at restitution” – not necessarily redemption
but you are in a way bringing back the past and its dead and finding them to be
still living in a way that has an impact on how people live today and shape the
future.” (241)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
Intellectual historians as intellectuals:<br />
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
“The intellectuals in the United States who
tend to be most influential are people who are directly engaged in government
and in political processes, as well as people who are in some sense affiliated
with corporations.” But this is rarely the case with intellectual historians: “I
think the role of people like intellectual historians is much more indirect,
and here it is interesting how significant education is for students. The role
of the university, of certain courses, and of certain professors may be
noteworthy in their lives. That can be something which is pretty significant.
It may also be the case that they do something subsequently that takes them
very far away from what they did in the university, but it may also be the case
that the way they started thinking in the university engaged processes of
thought that may nonetheless play a role in what they do in life. I had in
class people who later worked on the stock market. Or there was one person, for
example, who flew a plane in the navy. These are people who continued to think about
things that didn’t really fit in with their own activities but on some level
still helped to shape their thought processes.” (242-243)</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<div style="text-align: center;">
<span lang="EN-US"><a href="http://www.amazon.com/gp/product/0801493242/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0801493242&linkCode=as2&tag=histotheor-20&linkId=R6XTK2JMAUQ52NMS"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0801493242&Format=_SL160_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><img alt="" border="0" src="http://ir-na.amazon-adsystem.com/e/ir?t=histotheor-20&l=as2&o=1&a=0801493242" height="1" style="border: none !important; margin: 0px !important;" width="1" /> <a href="http://www.amazon.com/gp/product/0801488982/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0801488982&linkCode=as2&tag=histotheor-20&linkId=2JREK43LR7RLTUMK"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0801488982&Format=_SL160_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><img alt="" border="0" src="http://ir-na.amazon-adsystem.com/e/ir?t=histotheor-20&l=as2&o=1&a=0801488982" height="1" style="border: none !important; margin: 0px !important;" width="1" />
</span></div>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US"><br /></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“The most prominent thing, I think, is the way
in which people with whom you work may go on themselves to be educators,
sometimes on university levels but not always, and they in a way continue to
transmit to other students not what you’ve told them but processes that they developed
during interactions with you and other people in classes.” (243)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">Two comments on the interaction between
discourses of different disciplines:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“What always happens, which is to some extent
fortunate and to some extent unfortunate, is that certain kinds of discourses
tend to be developed, and once there is more conflict people within those
discourses tend to believe that they are under siege. And so they flock together
to help protect themselves against external pressures, and to some extent that
happens within deconstructive discourse, and poststructuralist discourse in
general, as well as psychoanalytic discourse, and the problem is that there may
be a decline in mutual cross-fertilization, in the kind of interaction that
those within the tendency and those outside the tendency see as challenging.”
(244)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“[…] I think the role of intellectual
historians is not simply to learn the discourses and be able to speak like
Foucault or Derrida, but to engage in a process of translation. There should be,
at least in intellectual history, a kind of translation going on between the
discourse that seems alien and the discourse that’s been developed as more or
less current within the historical field. History is often if not typically
very close to common sense, a commonsensical language. So there has to be a
kind of mutual give-and-take with interactive inflections made with respect to “ordinary”
or commonsensical language and the distinctive discourses or special languages
of critical theory. In this way problems seen as significant within the
discipline may be rethought in part through an appeal to discourses experienced
as alien by historians and in part as these “alien” or unfamiliar discourses
are affected by certain problems – including the problems studied in detail by
historians – so that critical-theoretical discourses don’t simply go their own way
by developing a very, very abstract, involuted orientation that is not affected
by certain problems that people in history or government or sociology see as
significant problems. There has to be that kind of mutual interaction, which is
always a form of translation with both the gains and losses of translation. In
a very broad sense these are issues that have both obvious political ramifications
and more subtle political ramifications in terms of the constitution of and
interactions among disciplines.” (244-245)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<div style="text-align: center;">
<a href="http://www.amazon.com/gp/product/0801475155/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0801475155&linkCode=as2&tag=histotheor-20&linkId=UDITYISAW34FB6XV"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0801475155&Format=_SL160_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><img alt="" border="0" src="http://ir-na.amazon-adsystem.com/e/ir?t=histotheor-20&l=as2&o=1&a=0801475155" height="1" style="border: none !important; margin: 0px !important;" width="1" /> <a href="http://www.amazon.com/gp/product/0801478650/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0801478650&linkCode=as2&tag=histotheor-20&linkId=EVVCYFMVZTE6PN7R"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0801478650&Format=_SL160_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><img alt="" border="0" src="http://ir-na.amazon-adsystem.com/e/ir?t=histotheor-20&l=as2&o=1&a=0801478650" height="1" style="border: none !important; margin: 0px !important;" width="1" /></div>
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">Again on the idea of history as a “dialogue”
with the past, now with an emphasis on the concept of “transference”:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“I would begin by pointing out that I have
never seen history (in the sense of historiography) only as an exchange or “dialogue”
with the past. I have also insisted that any exchange is tensely bound up with
reconstruction requiring research. So a dialogue is mediated and even checked
in multiple ways – by disciplinary protocols that are both constraining and enabling,
by exchanges with other inquirers investigating the same object or subject, and
by the results of research. It may also be limited or blocked by various forces
– differences in power, unconscious processes (including projective
tendencies), and the obscurity or opacity of the object.” (245) <o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“...by transference I mean primarily one’s
implication in the other or the object of study with the tendency to repeat in
one’s own discourse or practice tendencies active in, or projected into, the
other or object, for example, having a ritualistic, phobic response to ritual
or replicating a scapegoat mechanism in an analysis of scapegoating (say, with
respect to historians or other analysts who disagree with your approach). This dimension
of transference is, I think, less developed in the literature than the interpersonal
bond, which is often centered overmuch on the relation between psychoanalyst
and analysand. Transferential processes are most pronounced and difficult to
manage with respect to the most affectively charged or ‘cathected’ issues, for
example, topics such as the Holocaust, slavery, colonialism, or, until recently
in France, the French Revolution. I think that clinical, Oedipally centered
transference is best understood as a subcase of this broader tendency to
repeat.” (245-246) “Transference is related to a certain excess in relations
between self and other that calls for understanding and representation yet is not
fully open to mastery or knowledge. In this sense one cannot say exactly what
one means by transference if by “exactly” one means a definition or set of
criteria that provide adequate knowledge and a full grasp of the problems
involved. Such a definition of transference would eliminate the problem of
transference. One can only be as precise and comprehensive as the problems allow.
And one can call for greater reflection and self-reflection about them on the
part of those implicated in them – reflection that may revise, supplement, or contest
one’s own formulations.” (246)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Answering the question: “Is it possible to
apply psychoanalysis, which is a theory about the individual, to history, a field
of knowledge about the human collective, social life through time?” (246)</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“I have been trying to argue that it is
possible, and I think that the belief that psychoanalysis is a theory about the
individual is itself dogmatic and open to question. I would argue that the
basic concepts of psychoanalysis, such as transference, repression, disavowal, acting-out
and working-through undercut the opposition between the individual and the
collective and are individuated or collectivized to varying degrees as they
apply in different contexts […]”. (247)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<a href="http://www.amazon.com/gp/product/0801484960/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0801484960&linkCode=as2&tag=histotheor-20&linkId=5DLGNGVQ2HK4AOMQ" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0801484960&Format=_SL250_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><span lang="EN-US"><img alt="" border="0" src="http://ir-na.amazon-adsystem.com/e/ir?t=histotheor-20&l=as2&o=1&a=0801484960" height="1" style="border: none !important; margin: 0px !important;" width="1" />On his “primary motivation in criticizing the
opposition between history and memory”: (247)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“It is rather to place in question a conception
of history that defines its own putative critical, secular rationality by
opposing itself to a homogeneous, indiscriminate, even phobic idea of memory as
its other. This deceptive conception of history effaces or denies the very
possibility both of a critically tested memory and of possibly fetishized
aspects of historiography itself (for example, a certain idea of the archive or
the document). In brief, I argue that history and memory are modes of
inscription that certainly should not be conflated, but neither should they
simply be opposed.” (247)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“Indeed one of the ways history is not merely
professional or a matter of research, which of course does not imply
denigrating research, is that it undertakes to create a critically tested,
accurate memory as its contribution to a cognitively and ethically responsible public
sphere.” (248)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">On what is entailed by the deconstruction of
binary oppositions:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“One of the dubious understandings of
deconstruction itself, which has had an influence even on tendencies critical
of deconstruction, is the idea that the deconstruction of binary oppositions
necessarily entails the undoing or blurring of all distinctions. On the
contrary, I argue that the deconstruction of binaries, which is fruitful in
undoing the bases of a scapegoat mechanism and, more generally, in questioning overly
sharp boundaries, for example, between disciplines, does not entail a collapse
of all distinctions or a conception of all thought as entering into a gray zone
or an area of free play. Rather it poses in accentuated terms the problem of
elaborating distinctions in examining empirical reality or history, criticizing
the manner in which distinctions are often compulsively converted into
binaries, developing what one argues to be more desirable distinctions,
assessing their strength or weakness, and carefully exploring their relations
to what Derrida terms undecidability.” (249-250)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">On the current state of the field:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“I would say that at the present time an
important concern is that intellectual and even cultural history may be in the
process of being de-institutionalized within the discipline of history.” (254)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">“The elimination or down-sizing of
theoretically alert intellectual or cultural-intellectual historians from
departments of history would deprive the discipline of a certain leaven, and it
would impair the sustained critical interaction between theoretical reflection
and practices of research addressed to specific problems.” (254)</span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-26328521417660141222014-08-11T20:53:00.001-07:002014-08-12T02:34:40.659-07:00Bevernage, Delanote, Froeyman, and Van de Mieroop on contemporary historical theory’s relation with its past<div class="MsoNoSpacing" style="text-align: justify;">
<div class="MsoNoSpacing">
<b><span lang="EN-US">Commented reading:</span></b><span lang="EN-US"> <a href="http://booksandjournals.brillonline.com/content/journals/18722636">Journal
of the Philosophy of History</a>, 2014, 8, 3 – Part 1<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<b><span lang="EN-US">Berber Bevernage, Broos Delanote, Anton
Froeyman, Kenan Van de Mieroop. Introduction: The Future of the Theory and
Philosophy of History, pp. 141-148.<o:p></o:p></span></b></div>
<span lang="EN-US"><br /></span>
<span lang="EN-US"><a href="http://www.inth.ugent.be/">International Network for Theory of History</a></span><span lang="EN-US">’s inaugural conference took place in Ghent, Belgium,
last year, “around the central theme of the future of the theory and philosophy
of history.” </span>(141) <span lang="EN-US">The
current edition of the <i>Journal of the
Philosophy of History</i> gathers some of the papers presented there.<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">In this introduction, the authors ask
themselves: “[…] what do these articles tell us about the future of philosophy
of history?” (146) “[T]he first thing we see”, they say, “is that creating the
future requires one to deal with the heritage of the field: the programs,
projects and problems of the previous generation.” They evaluate, in short, that
new philosophers of history assume “a moderate stance in relation to the
tradition”. (146)<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">The authors point out that the history of the
discipline is “is so often emplotted in a conventional narrative form:
depending on one’s feelings about positivism and the ‘scientific’
interpretation of the writing of history, this story will almost inevitably
take the form of either a comedy or a tragedy.” (146-147) Further, they specify:
“If we understand the story of our field as a series of paradigm shifts which
were affected by singular heroic acts of intellectual innovation, then it is
easy to see how it can be hard to position oneself as a young researcher.” (147)
Although the claim seems to me unquestionably accurate, it seems to leave out
the what is most essential: the fact that the narrativists thesis not only substantially
broadened our understanding of historical epistemology, but are also
articulable with, and even openly stimulate, a whole array of new questions.</span><o:p></o:p></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<a href="http://www.amazon.com/gp/product/0745650147/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0745650147&linkCode=as2&tag=histotheor-20" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em; text-align: start;"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0745650147&Format=_SL250_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><a href="http://www.amazon.com/gp/product/0226021009/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0226021009&linkCode=as2&tag=histotheor-20" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em; text-align: start;"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0226021009&Format=_SL250_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a><span lang="EN-US"><img alt="" border="0" src="http://ir-na.amazon-adsystem.com/e/ir?t=histotheor-20&l=as2&o=1&a=0226021009" height="1" style="border: none !important; margin: 0px !important; text-align: start;" width="1" />The editors identify a shift in the field, “from
epistemological and methodological questions towards ethical, political and
existential questions.” Now, as Herman Paul has shown (in </span><i><a href="http://www.amazon.com/gp/product/0745650147/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0745650147&linkCode=as2&tag=histotheor-20"><span lang="EN-US">Hayden White: The Historical
Imagination</span></a></i><span lang="EN-US">), although
White's work has generated countless epistemological discussions, it was itself
much more worried about issues of “ethical, political, and existential”
character. Then, I’d suggest the younger authors’ relation with the tradition of
the field is also the result of the merits of their (in </span><a href="http://www.amazon.com/gp/product/1597407232/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=1597407232&linkCode=as2&tag=histotheor-20"><span lang="EN-US">W. B. Gallie</span></a><span lang="EN-US">’s term) “original exemplars”. Danto
proposed that “a first test of a philosophical theory should be that it account
for itself whenever relevant” (</span><i><a href="http://www.amazon.com/gp/product/0226021009/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0226021009&linkCode=as2&tag=histotheor-20"><span lang="EN-US">The Decline and Fall of the
Analytical Philosophy of History</span></a></i><span lang="EN-US">, p. 73): according to him, Kuhn’s paradigm
theory could do so, but Hempel’s deductive-nomological model could not. Here in this introduction, is worth
noticing that the authors deliberately explained the “heroic” position often
attributed to White resorting to White’s own theories. I would take this as an example
of the power of the tools his oeuvre puts at our disposal – although not in an
intrinsically heroic way. Continuing the comparison: for Danto, the
pre-narrativist debate about the applicability of the covering law-model to
history was not solved, but simply abandoned: Hempel’s proposals, for him, were
still valid; they merely lost their relevance. Now, as to narrativist debate, seems
possible to me to state that the situation is somewhat different: the <i>epistemological </i>discussions lost their
relevance, but, on the other hand, other aspects of the tradition kept it – maybe
because of its malleability, since narratives and representations permeate both
history as process and history as writing and are (arguably, at least) directly
related to topics such as memory, experience, trauma, and others.<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">(Even the most “radical” of the proposals set
at the conference, the attempt to effectuate a “a rehabilitation of speculative
philosophy of history”, was openly advocated by White in <i><a href="http://www.amazon.com/gp/product/0801817617/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0801817617&linkCode=as2&tag=histotheor-20">Metahistory</a></i>,
whose first “general conclusion” claims that “there can be no ‘proper history’
which is not at the same time ‘philosophy of history’ [p. xi]. More recently,
David Carr proposed a “metaphilosophy of history”, developed in dialogue with Danto’s
and White’s paradigmatic thesis [not to mention his own, more clearly stated in
<i><a href="http://www.amazon.com/gp/product/0253206030/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0253206030&linkCode=as2&tag=histotheor-20">Time,
Narrative, and History</a></i>], in which the “classical philosophy of history”
is understood not as a cognitive or theoretical embodiment of the teleological
structure, but as a <i>practical</i>
embodiment of it.” [</span><i><a href="http://www.amazon.com/gp/product/0804762759/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0804762759&linkCode=as2&tag=histotheor-20"><span lang="EN-US">Re-Figuring Hayden White</span></a></i><span lang="EN-US">, p. 25])</span><br />
<br />
<a href="http://www.amazon.com/gp/product/0810130068/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0810130068&linkCode=as2&tag=histotheor-20" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em; text-align: start;"><img border="0" src="http://ws-na.amazon-adsystem.com/widgets/q?_encoding=UTF8&ASIN=0810130068&Format=_SL250_&ID=AsinImage&MarketPlace=US&ServiceVersion=20070822&WS=1&tag=histotheor-20" /></a>The authors also acknowledge what has just been
said: in the end, they look for support in the notion of “<a href="http://www.nnet.gr/historein/historeinfiles/histvolumes/hist10/historein10-white.pdf">practical
past</a>” – borrowed by White from Michael Oakeshott –, as an antidote
to the fact, pointed out by Gabrielle Spiegel, that “the concepts of memory and
memory studies in general are in danger of losing their critical perspective”: “What
we advocate,” they say, “is a more reflective approach that is closer to what
Hayden White has called the ‘practical past’. We welcome White’s call to
embrace the practical past provided that the term ‘practical’ is interpreted in
a double way: on the one hand as a denotation of a study object (the way the
past is used to change or conserve the present), but on the other hand also,
and maybe even more importantly, as an urge to make our research practically
relevant.” (147-148) Bevernage's <a href="http://www.amazon.com/gp/product/041582298X/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=041582298X&linkCode=as2&tag=histotheor-20"><i>History, Memory, and State-Sponsored Violence: Time and Justice</i></a> is an excellent example of this approach.<img alt="" border="0" src="http://ir-na.amazon-adsystem.com/e/ir?t=histotheor-20&l=as2&o=1&a=0810130068" height="1" style="border: none !important; margin: 0px !important;" width="1" /></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-47443719995392988072014-01-17T17:14:00.005-08:002014-01-17T17:15:51.716-08:00Links: E. P. Thompson, Ernst Jünger, Tim Button's The Limits of Realism, Ann Laura Stoler and a call for papers<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgS4vRdni4WL8yw_f84cuhmpbYBGxYC3EG4h5n9wq7TxrEfwW_6cwqtG_V8aAry2ceyLJzj9IB3CRbm_WBmswA9sEygcXi8pzGodw66EoeYM_sv2YNz7q0e4tgwtPxSG6k1T-6tx4EvUjr8/s1600/E.+P.+Thompson.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgS4vRdni4WL8yw_f84cuhmpbYBGxYC3EG4h5n9wq7TxrEfwW_6cwqtG_V8aAry2ceyLJzj9IB3CRbm_WBmswA9sEygcXi8pzGodw66EoeYM_sv2YNz7q0e4tgwtPxSG6k1T-6tx4EvUjr8/s1600/E.+P.+Thompson.png" height="180" width="200" /></a></div>
<i>Past & Present</i> has mabe avaiable for free, until the end of March, fifteen texts on E. P. Thompson's work:<br />
<a href="http://oxfordjournals.org/our_journals/past/thompson.html">http://oxfordjournals.org/our_journals/past/thompson.html</a><br />
(Thanks to Prof. André Joanilho)<br />
<br />
"Jünger in Paris: A Writer’s Wartime Account in the City of Lights", an excerpt from Allan Mitchell's The Devil’s Captain: Ernst Jünger in Nazi Paris, 1941-1944<br />
<a href="http://berghahnbooks.com/blog/junger-in-paris-a-writers-wartime-account-in-the-city-of-lights#sthash.eZ29bdxg.dpuf">http://berghahnbooks.com/blog/junger-in-paris-a-writers-wartime-account-in-the-city-of-lights#sthash.eZ29bdxg.dpuf</a><br />
<br />
Tim Button's The Limits of Realism (Oxford University Press, 2013) reviewed by Lieven Decock.<br />
<a href="http://ndpr.nd.edu/news/45498-the-limits-of-realism/">http://ndpr.nd.edu/news/45498-the-limits-of-realism/</a><br />
<br />
Friday, February 7th, at CUNY: Imperial Debris: Roundtable with Ann Laura Stoler<br />
<a href="https://www.blogger.com/goog_452001105">http://globalization.gc.cuny.edu/events/friday-february-7th-imperial-debris-roundtable-with-ann-laura-stoler/</a><br />
<a href="http://www.tandfonline.com/action/showAxaArticles?journalCode=rrhi20#.UtiRyBCwJ9I">http://www.tandfonline.com/action/showAxaArticles?journalCode=rrhi20#.UtiRyBCwJ9I</a><br />
<br />
Call for papers “Democracy: Historical and Semantic Transformations”, to be held at the University of Glasgow, September 3-6th, 2013.<br />
<a href="http://www.inth.ugent.be/call-for-papers-democracy-historical-and-semantic-transformations/">http://www.inth.ugent.be/call-for-papers-democracy-historical-and-semantic-transformations/</a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-73065260597007696642014-01-16T18:35:00.000-08:002014-01-16T18:35:15.945-08:00Critical Inquiry, Volume 40, Issue 2, Winter 2014<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6U6IpgLfgIwVvbEtkCU0FGCnsr8H38bAU9IoQ-Pu6XKJCU6afowx-ofc9hPnO8rj5cpXObXsLm1F26qOgWMZ0Mcvf8pzrer8gsD7on1JUTgxoU7vX87uG_KbgsJoHlI_fGdLiAelsfOBA/s1600/Critical+Inquiry+Winter+2014+40-2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6U6IpgLfgIwVvbEtkCU0FGCnsr8H38bAU9IoQ-Pu6XKJCU6afowx-ofc9hPnO8rj5cpXObXsLm1F26qOgWMZ0Mcvf8pzrer8gsD7on1JUTgxoU7vX87uG_KbgsJoHlI_fGdLiAelsfOBA/s1600/Critical+Inquiry+Winter+2014+40-2.jpg" height="320" width="213" /></a></div>
The Psychoanalytical Method and the Disaster of Totalitarianism: Borderline States as the Psychical Equivalent of the Discontent in Civilization?<br />
<i>François Villa</i><br />
<br />
Music and Melancholy<br />
<i>Michael P. Steinberg</i><br />
<br />
Avant-Garde in a Different Key: Karl Kraus's The Last Days of Mankind<br />
<i>Marjorie Perloff</i><br />
<br />
Courbet, Incommensurate and Emergent<br />
<i>James D. Herbert</i><br />
<br />
Phenomenology of the Scream<br />
<i>Peter Schwenger</i><br />
<br />
China's Last Communist: Ai Weiwei<br />
<i>Christian Sorace</i><br />
<br />
On the Partiality of Total War<br />
<i>Paul K. Saint-Amour</i><br />
<br />
Another Literary Darwinism<br />
<i>Angus Fletcher</i><br />
<br />
Agamben, the Thought of Sterēsis: An Introduction to Two Essays<br />
<i>Kalpana Seshadri</i><br />
<br />
The Power of Thought<br />
<i>Giorgio Agamben</i><br />
<br />
Vocation and Voice<br />
<i>Giorgio Agamben</i><br />
<br />
<a href="http://criticalinquiry.uchicago.edu/past_issues/issue/autumn_2013_v40_n2/">Link</a>.Historical Theoryhttp://www.blogger.com/profile/13188447402230926561noreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-63782422634280055522014-01-15T02:08:00.002-08:002014-01-15T02:09:50.719-08:00Journal of the History of Ideas, Volume 75, Number 1, January 2014<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMwHG98irkgJDaEukwYJAqiaiNwVlaaN6KsF6Xyz92lxLATl1MrMZ5VSX0i-jjjARC09vNbQXIwHEX7-hbcFYowMYk9JXZcx_iphaQaRpFNYVWKv5ifp1O8HGwgobXhTGY7DTL9rihkalw/s1600/Journal+of+the+History+of+Ideas.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMwHG98irkgJDaEukwYJAqiaiNwVlaaN6KsF6Xyz92lxLATl1MrMZ5VSX0i-jjjARC09vNbQXIwHEX7-hbcFYowMYk9JXZcx_iphaQaRpFNYVWKv5ifp1O8HGwgobXhTGY7DTL9rihkalw/s1600/Journal+of+the+History+of+Ideas.jpg" /></a></div>
Euripides’s <i>Orestes</i> and the Concept of Conscience in Greek Philosophy<br />
<i>Jed W. Atkins</i><br />
<br />
Competing Traditions in the Historiography of Ancient Greek Colonization in Italy<br />
<i>Lela M. Urquhart</i><br />
<br />
Vitoria’s Ideas of Supernatural and Natural Sovereignty: Adam and Eve’s Marriage, the Uncivil Amerindians, and the Global Christian Nation<br />
<i>Toy-Fung Tung</i><br />
<br />
Francis Bacon, Violence, and the Motion of Liberty: The Aristotelian Background<br />
<i>Peter Pesic</i><br />
<br />
Sir John Davies’s Agrarian Law for Ireland<br />
<i>D. Alan Orr</i><br />
<br />
Differing Interpretations of la conscience collective and “the Individual” in Turkey: Émile Durkheim and the Intellectual Origins of the Republic<br />
<i>Hilmi Ozan Özavcı</i><br />
<br />
Review-Essay: Religion and Enlightenment<br />
<i>Simon Grote</i><br />
<div>
<br /></div>
<a href="http://muse.jhu.edu/journals/journal_of_the_history_of_ideas/toc/jhi.75.1.html">Link</a>.<br />
<br />
For updates about new journal editions and books, please join <a href="https://www.facebook.com/pages/Theory-of-History/480271158726595">our Facebook page</a>. : )Historical Theoryhttp://www.blogger.com/profile/13188447402230926561noreply@blogger.com3tag:blogger.com,1999:blog-6320378406938662390.post-42495276975658100782014-01-14T02:06:00.000-08:002014-01-14T02:06:10.879-08:00Rethinking Modern European Intellectual History, edited by Darrin M. McMahon and Samuel Moyn<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRzhO0Pb0cr9wxHrrr7eK5yShSemG3ktTfTaLkFs2LoFgrdn8qZ8DZvtjQePH7nOaT0MubvwiaOPc-MZKZkr6SBesjplNR_WtODoaKoC6WAiijzvYI-PNPMjvpeg2c12C2X4k1dRw74N6-/s1600/Rethinking+Modern+European+Intellectual+History.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRzhO0Pb0cr9wxHrrr7eK5yShSemG3ktTfTaLkFs2LoFgrdn8qZ8DZvtjQePH7nOaT0MubvwiaOPc-MZKZkr6SBesjplNR_WtODoaKoC6WAiijzvYI-PNPMjvpeg2c12C2X4k1dRw74N6-/s1600/Rethinking+Modern+European+Intellectual+History.jpg" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="http://www.amazon.com/gp/product/0199769249/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0199769249&linkCode=as2&tag=histotheor-20">Buy</a></td></tr>
</tbody></table>
<a href="http://www.amazon.com/gp/product/0199769249/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0199769249&linkCode=as2&tag=histotheor-20">Link</a>.<br />
<br />
Out today, January 14h.<br />
<br />
<b>Table of Contents</b><br />
<div>
(Source: <a href="http://global.oup.com/academic/product/rethinking-modern-european-intellectual-history-9780199769247?cc=br&lang=en&tab=toc">OUP</a>)</div>
<div>
<br /></div>
<div>
Introduction: Interim Intellectual History, Darrin M. McMahon and Samuel Moyn</div>
<div>
<br /></div>
<div>
1. The Return of the History of Ideas?, Darrin M. McMahon</div>
<div>
2. Contextualism and Criticism in the History of Ideas, Peter E. Gordon</div>
<div>
3. Does Intellectual History Exist in France?: The Chronicle of a Renaissance Foretold, Antoine Lilti</div>
<div>
4. On Conceptual History, Jan-Werner Müller</div>
<div>
5. Scandalous Relations: Supplementing Intellectual and Cultural History, Judith Surkis</div>
<div>
6. Imaginary Intellectual History, Samuel Moyn</div>
<div>
7. Has the History of the Disciplines Had Its Day?, Suzanne Marchand</div>
<div>
8. Cosmologies Materialized: History of Science and History of Ideas, John Tresch</div>
<div>
9. Decentering Sex: Reflections on Freud, Foucault, and Subjectivity in Intellectual History, Tracie Matysik</div>
<div>
10. Can we see ideas? On Evocation, Experience, and Empathy, Marci Shore</div>
<div>
11. The Space of Intellect and the Intellect of Space, John Randolph</div>
<div>
12. The International Turn in Intellectual History, David Armitage</div>
<div>
13. Global Intellectual History and the Indian Political, Shruti Kapila</div>
<div>
14. Intellectual History and the Interdisciplinary Ideal, Warren Breckman</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-90703302073158606692014-01-11T22:03:00.000-08:002015-02-07T22:22:23.386-08:00Books on "Presence"<div class="separator" style="clear: both; text-align: justify;">
The topic of the "presence" of the past, alongside with others such as the historical experience, the ethical relationship between present and past, the human-animal relation, etc., has gained increased attention in the last decade by historical theorists, providing a most welcome supplement to the previous discussions focused on the production of meaning. </div>
<div class="separator" style="clear: both; text-align: justify;">
<br /></div>
<div class="separator" style="clear: both; text-align: justify;">
Here is a short bibliography on the topic, which also includes some more empirical-oriented studies about the twentieth-century history that deal with "persistent pasts". Suggestions are welcome!</div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://www.amazon.com/gp/product/0801452201/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0801452201&linkCode=as2&tag=histotheor-20" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEioDnU2B77wNtLfaPqmglMXydIn13mfT2ZrULWb4rKJarw38sVOYG-SUZcztJ6UHzErWCV0c94Sm_f6_yaF0QfwcVL0kKzmdEx-EOG31N9pgY3_tu4EEM5zXbfvk6kK56e_YAIQ8iZlu3Cl/s1600/Ghosh+and+Kleinberg+-+Presence.png" height="320" width="206" /></a></div>
<br />
GHOSH, Ranjan & KLEINBERG, Ethan (Eds.). <a href="http://www.amazon.com/gp/product/0801452201/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0801452201&linkCode=as2&tag=histotheor-20"><i>Presence:</i> Philosophy, History, and Cultural Theory for the Twenty-First Century</a>.<span id="goog_1310583565"></span><span id="goog_1310583566"></span><a href="https://www.blogger.com/"></a> Ithaca: Cornell University Press, 2013.
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<a href="http://www.amazon.com/gp/product/080478518X/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=080478518X&linkCode=as2&tag=histotheor-20"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEia25dltUhumlWAJOoVYp0h9eRkcwjU5v_3ZD1JOTZ4GGnCtrtMszP1-74lkKK_PrqbCl8dzUINK4bXf9ClvuuKqoJkbpG_j4eHAFPPb8ZUMqioUS_8JwOT4l2O8iilAmU9qgzARQLPhmAi/s1600/Gumbrecht+After+1945.jpg" height="320" width="212" /></a></div>
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GUMBRECHT, Hans Ulrich. <a href="http://www.amazon.com/gp/product/080478518X/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=080478518X&linkCode=as2&tag=histotheor-20"><i>After 1945</i>: Latency as Origin of the Present.</a> Stanford: Stanford University Press, 2013.</div>
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ANKERSMIT, Frank. Presence. In: <i><a href="http://www.amazon.com/gp/product/0801477735/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0801477735&linkCode=as2&tag=histotheor-20">Meaning, Truth, and Reference in Historical Representation</a></i>. Ithaca: Cornell University Press, 2012.<br />
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MUNSLOW, Alun. The Presence of the Past. In: <i><a href="http://www.amazon.com/gp/product/0415677157/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0415677157&linkCode=as2&tag=histotheor-20&linkId=S6VWHO5E42GLRUBZ">A History of History</a></i>. London and New York: Routledge, 2012.<br />
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FROEYMAN, Anton. <a href="https://www.google.com.br/url?sa=t&rct=j&q=&esrc=s&source=web&cd=2&cad=rja&ved=0CDoQFjAB&url=https%3A%2F%2Fbiblio.ugent.be%2Fpublication%2F2977241%2Ffile%2F2977242.pdf&ei=HCvSUob0NIrWkQep94DgCw&usg=AFQjCNH94hSgnXHomkw1bptNhSPtuJxzkQ&sig2=_bXYvK4GwV9UbuVPfl4yZg">Frank Ankersmit and Eelco Runia: the presence and the otherness of the past</a>. <i>Rethinking History</i>, Volume 16, Issue 3, 2012, pp. 393-415.<br />
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<a href="http://www.amazon.com/gp/product/041582298X/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=041582298X&linkCode=as2&tag=histotheor-20"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2HNK5O1prvpCpFGGWD-A1nm1OhxY2dq9r648q6o_o3kgBxuAhmR-A8SQOqYeiJ2T9NxOExCyXCjK4YuiAU7EXuD-YH5-fQ62uPGkamOakhUuzATAQJDhnHXAkrw1YGBV46ZRYNT2fVM2B/s1600/Bevernage+History+Memory+and+State-Sponsored+Violence.png" height="320" width="238" /></a></div>
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BEVERNAGE, Berber. <a href="http://www.amazon.com/gp/product/041582298X/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=041582298X&linkCode=as2&tag=histotheor-20"><i>History, Memory, and State-Sponsored Violence</i>: Time and Justice.</a> London: Routledge, 2011.<br />
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LORENZ, Chris. Unstuck in Time. Or: the sudden presence of the past. In: TILMANS, Karin, VREE, Frank Van & WINTER Jay (Eds.). <i><a href="http://www.amazon.com/gp/product/9089642056/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=9089642056&linkCode=as2&tag=histotheor-20">Performing the Past: Memory, History and Identity in Modern Europe</a>.</i> Amsterdan: Amsterdan University Press, 2010, pp. 67-102.<br />
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PIETTE, Albert. <i>L’acte d’exister </i>: Une phenomenographie de la presence. Socrate Promarex, 2009.<br />
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BEVERNAGE, Berber. <a href="https://www.google.com.br/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&cad=rja&ved=0CDgQFjAA&url=http%3A%2F%2Fonlinelibrary.wiley.com%2Fdoi%2F10.1111%2Fj.1468-2303.2008.00444.x%2Fabstract&ei=VCzSUpXzDYyPkAfP-YDgAQ&usg=AFQjCNG0ixUtj0pC4VfOrHeSscCCviZbFQ&sig2=_zEvXypDUoHmXJghzhTvUQ">Time, Presence, and Historical Injustice</a>. <i>History and Theory</i>, vol. 47, n. 2, 2008, pp. 149–167.<br />
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RUNIA, Eelco & BROUWER, Elizabeth (Eds.). <i><a href="https://www.google.com.br/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&cad=rja&ved=0CDEQFjAA&url=http%3A%2F%2Fwww.historyandtheory.org%2Farchives%2Farchives9.html&ei=dSzSUt72FYelkQe5kYCAAg&usg=AFQjCNEmb3e95sSRdQBXDkV4pIob1b46Ew&sig2=OqbeksMOukCkiezjELAAvg">History and Theory</a></i>. Forum: On Presence. October 2006, pp. 305-375.<br />
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RUNIA, Eelco. <a href="https://www.google.com.br/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&cad=rja&ved=0CDEQFjAA&url=http%3A%2F%2Fonlinelibrary.wiley.com%2Fdoi%2F10.1111%2Fj.1468-2303.2006.00346.x%2Fabstract&ei=5izSUoTrHYjTkQfMx4DgBw&usg=AFQjCNF7Uy24-8_ZSIap8oahOvSG64O8Vw&sig2=Z3QAnF4nsiY-ZbFoH2ocxg">Presence</a>. <i>History and Theory</i>, v. 45, n. 1, February 2006, pp 1-29.<br />
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<a href="https://www.blogger.com/blogger.g?blogID=6320378406938662390" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/blogger.g?blogID=6320378406938662390" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="http://www.amazon.com/gp/product/0804749167/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0804749167&linkCode=as2&tag=histotheor-20"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg68QIa0MidN1hQz6W0lvtbAgmQRq478cmJb1_W4Nqon2cuhubj4CiC1hHE1mF_dp7arij8ixuEkwcC0yQJlt44R6KD8HQSqoQZPsy6WsuZ1dwUrapC9h1ZSU4V0mtpll6eia92MJ-eTOWj/s1600/Gumbrecht+Production+of+Presence.jpg" height="320" width="204" /></a></div>
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GUMBRECHT, Hans Ulrich. <a href="http://www.amazon.com/gp/product/0804749167/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0804749167&linkCode=as2&tag=histotheor-20"><i>Production of Presence</i>: What meaning cannot convey</a>. Stanford: Stanford University Press, 2004.<br />
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HUYSSEN, Andreas. <a href="http://www.amazon.com/gp/product/0804745617/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0804745617&linkCode=as2&tag=histotheor-20"><i>Present Pasts</i>: Urban Palimpsests and the Politics of Memory</a>. Stanford: Stanford University Press, 2003.<br />
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NANCY, Jean-Luc. <a href="https://www.blogger.com/NANCY,%20Jean-Luc.%20The%20Birth%20to%20Presence.%20Stanford:%20Stanford%20University%20Press,%201993."><i>The Birth to Presence</i></a>. Stanford: Stanford University Press, 1993.<br />
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STEINER, George. <i><a href="http://www.amazon.com/gp/product/0226772349/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0226772349&linkCode=as2&tag=histotheor-20">Real Presences</a></i>. Chicago: University of Chicago Press, 1989.</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-46799146085181434212014-01-11T21:08:00.000-08:002014-01-11T21:08:07.570-08:00Roger Chartier - Seven Questions interview with Sudev J Sheth<iframe allowfullscreen="" frameborder="0" height="315" src="//www.youtube.com/embed/MFCFF_SLVms" width="560"></iframe>Historical Theoryhttp://www.blogger.com/profile/13188447402230926561noreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-91872980752934277512014-01-10T02:55:00.000-08:002014-01-10T03:01:06.681-08:00Recent journal publications in history & theory<div class="MsoNoSpacing">
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<li><a href="http://pos.sagepub.com/content/current">Philosophy of the Social Sciences, Volume 44, Issue 1, January 2014</a> </li>
<li><a href="http://criticalinquiry.uchicago.edu/current_issue/">Critical Inquiry, Volume 40, Issue 2, Winter 2014</a></li>
<li><a href="http://hhs.sagepub.com/content/current#Articles">History of the Human Sciences, Volume 26, Issue 5, December 2013</a></li>
<li><a href="http://muse.jhu.edu/journals/history_in_africa/toc/hia.2013.html">History in Africa, Special 40th Anniversary Issue</a></li>
<li><a href="http://mss.sagepub.com/content/current">Memory Studies, Volume 7, Issue 1, January 2014</a></li>
<li><a href="http://ahr.oxfordjournals.org/content/118/5.toc">The American Historical Review, Volume 118 Issue 5, December 2013</a></li>
<li><a href="http://ricoeur.pitt.edu/ojs/index.php/ricoeur/index">Études Ricoeuriennes / Ricoeur Studies, Volume 4, Issue 2, 2013</a></li>
<li><a href="http://muse.jhu.edu/journals/journal_of_narrative_theory/toc/jnt.43.1.html">Journal of Narrative Theory, Volume 43, Number 1, Winter2013</a></li>
<li><a href="http://muse.jhu.edu/journals/soundings_a_journal_of_politics_and_culture/toc/sdg.55.html">Soundings: A journal of politics and culture, Issue 55,Winter 2013</a></li>
<li><a href="http://muse.jhu.edu/journals/soundings/toc/sij.96.4.html">Soundings: An Interdisciplinary Journal, Volume 96, Number 4, 2013</a></li>
<li><a href="http://muse.jhu.edu/journals/new_formations/toc/nfm.80.html">new formations: a journal of culture/theory/politics, Volume 80-81, 2013, Neoliberal Culture</a></li>
<li><a href="http://muse.jhu.edu/journals/cultural_critique/toc/cul.85.html">Cultural Critique, Number 85, Fall 2013</a></li>
<li><a href="http://muse.jhu.edu/journals/qui_parle/toc/qui.22.1.html">Qui Parle: Critical Humanities and Social Sciences, Volume22, Number 1, Fall/Winter 2013</a></li>
<li><a href="http://muse.jhu.edu/journals/history_and_memory/toc/ham.25.2.html">History & Memory, Volume 25, Number 2, Fall/Winter 2013</a></li>
<li><a href="http://www.tandfonline.com/toc/rhei20/current#.Us_PufRDtws">History of European Ideas, Volume 39, Issue 6, 2013</a></li>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-91662826221386283782013-11-30T03:09:00.001-08:002013-11-30T03:09:15.121-08:00Journal of the Philosophy of History, Volume 7, Issue 3, History and Truth, 2013<div class="separator" style="clear: both; text-align: center;">
<a href="http://booksandjournals.brillonline.com/content/journals/18722636/7/3" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbSwDeZ63WVeh7TitkD1T67ERz1BF2KdvFygq5RVtNDSUkukq66h82NgWM8YyzxsX9gW21LllJAYa7gcv9sg3lEoT9GZYRaOqA3o48JfQTrCibr5pzCh1D-7q1l8I0zaV5_PpcBpIRM-y0/s1600/Journal+of+the+Philosophy+of+History.jpg" /></a></div>
Introduction: History and Truth<br />
<i>Frank Ankersmit</i><br />
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The Ethics of Humanistic Scholarship: On Knowledge and Acknowledgement*<br />
<i>Isaac (Yanni) Nevo</i><br />
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The Necessity of History for Philosophy – Even Analytic Philosophy<br />
<i>Paul Redding</i><br />
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Understanding Others: Cultural Anthropology with Collingwood and Quine*<br />
<i>Guiseppina D’Oro</i><br />
<br />
Mink’s Riddle of Narrative Truth<br />
<i>Chiel van den Akker</i><br />
<br />
Using Goodman to Explore Historical Representation<br />
<i>Eugen Zeleňák</i><br />
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History as the Science of the Individual<br />
<i>Frank Ankersmit</i><br />
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Concepts, History and the Game of Giving and Asking for Reasons: A Defense of Conceptual History*<br />
<i>D. Timothy Goering</i><br />
<br />
Representationalism and Non-representationalism in Historiography*<br />
<i>Jouni-Matti Kuukkanen</i><br />
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<a href="http://booksandjournals.brillonline.com/content/journals/18722636/7/3">Link.</a>Historical Theoryhttp://www.blogger.com/profile/13188447402230926561noreply@blogger.com0tag:blogger.com,1999:blog-6320378406938662390.post-63964726296629202272013-11-21T16:29:00.003-08:002013-11-21T16:29:29.706-08:00Video: Fredric Jameson: Allegory and Dramaturgy in Wagner's Ring<iframe width="560" height="315" src="//www.youtube.com/embed/HowgadLxAQo" frameborder="0" allowfullscreen></iframe>Historical Theoryhttp://www.blogger.com/profile/13188447402230926561noreply@blogger.com0