This study examines young Simmel’s reflections on social-historical knowledge and philosophy of history. I compare these reflections to three models of post-Hegelian thought: Moritz Lazarus and ...Heymann Steinthal’s Völkerpsychologie, Wilhelm Dilthey’s Historismus, and Wilhelm Windelband’s Neo-Kantianism. From different perspectives, these three authors tried to justify a scientific approach to cultural and social phenomena, considering the speculative philosophy of history obsolete because it was overtaken by the development of particular sciences since the early 19th century. Even if the old speculative philosophy of history had collapsed, the rejection of metaphysics’ legacy proved to be a challenging task. This legacy reappears in the post-Hegelian models of thought, showing how the philosophy of history (which seemed to be dead) still expresses the human need for meaning. A human need that urges to find expression. Simmel’s work, “The Problems of Philosophy of History” (1892), examines the persistence of the philosophy of history and its changing function. Philosophy of history no longer represents the story of a guaranteed salvation but expresses philosophically the problems that are constantly renewed by the people who live history.
History Gilbert, Felix
2014., 20140701, 2014, 1990, Letnik:
1086
eBook
Leopold von Ranke (1795-1886), generally recognized as the founder of the school of modern critical historical scholarship, and Jacob Burckhardt (1818-1897), the great Swiss proponent of cultural ...interpretation, are fathers of modern history--giants of their time who continue to exert an immense influence in our own. They are usually seen as contrasts, Ranke as representative of political history and Burckhardt of cultural history. In five essays, each flowing gracefully into the next, the distinguished historian Felix Gilbert shows that such contrasts are oversimplifications. Despite their interest in different aspects of the past, Ranke's and Burckhardt's views arose from common elements in the first half of the nineteenth century, the time in which they grew up and in which their first masterworks attracted such wide attention. This concise volume clarifies the beginnings of history as an autonomous discipline, while forcing us to examine our views on basic questions in historical scholarship.
In the case of Ranke, relating his work to his times counteracts the current tendency to disregard the difference between the historical concepts of the eighteenth and nineteenth centuries. By focusing on this difference, Gilbert emphasizes the originality and novelty of Ranke's ideas about history. Although Burckhardt is often portrayed as an intellectually lonely figure, this book reveals the importance of relating his thought to the intellectual trends of his time.
Originally published in 1990.
ThePrinceton Legacy Libraryuses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
The term "emotional practices" is gaining currency in the historical study of emotions. This essay discusses the theoretical and methodological implications of this concept. A definition of emotion ...informed by practice theory promises to bridge persistent dichotomies with which historians of emotion grapple, such as body and mind, structure and agency, as well as expression and experience. Practice theory emphasizes the importance of habituation and social context and is thus consistent with, and could enrich, psychological models of situated, distributed, and embodied cognition and their approaches to the study of emotion. It is suggested here that practices not only generate emotions, but that emotions themselves can be viewed as a practical engagement with the world. Conceiving of emotions as practices means understanding them as emerging from bodily dispositions conditioned by a social context, which always has cultural and historical specificity. Emotion-as-practice is bound up with and dependent on "emotional practices," defined here as practices involving the self (as body and mind), language, material artifacts, the environment, and other people. Drawing on Pierre Bourdieu's concept of habitus, the essay emphasizes that the body is not a static, timeless, universal foundation that produces ahistorical emotional arousal, but is itself socially situated, adaptive, trained, plastic, and thus historical. Four kinds of emotional practices that make use of the capacities of a body trained by specific social settings and power relations are sketched out—mobilizing, naming, communicating, and regulating emotion—as are consequences for method in historical research.
The article analyzes the philosophy of history of N. A. Berdyaev. The starting point of the article is the thesis about the relationship between the problematics of time and historical science. It is ...noted that for Berdyaev, the philosophy of time is one of the main themes of his philosophy of history. Attention is drawn to the feeling of dissatisfaction experienced by Berdyaev with the fluidity and mobility of time. The perception of the philosopher of time as solicitude and, to a large extent, as an evil or a disease that must be overcome is explicated. The reality of the past and future times equal to the present is revealed. The author demonstrates the bliss inspired by actual experience and philosophy of time. Concept of psychological time of Augustine, which justifies the reality of the past, present and future. Teaching about the instantaneity of the present as a point of interaction between time (historical and cosmic) and eternity (celestial time) of Berdyaev is considered. The possibility of experiencing this kind of moment is considered by Berdyaev on the basis of the existential dimension of time that flows in the depths of the human spirit. The author notes the influence of the teaching about the moment by Danish philosopher Sшren Kierkegaard on Berdyaev. A parallel is drawn between teaching on the meaning of the moment by Berdyaev and the concept of "kairos" of German theologian Paul Tillich. The article analyzes eschatology of Berdyaev, which determines his belonging to the traditions of the Russian religious philosophy of history. Two possible ways to overcome time are revealed: in an instant, i.e. repeatedly during human life, and as a result of the total end of history, which, according to Berdyaev, is also to a large extent a phenomenon of the existential sphere of being. According to Berdyaev, this kind of exit from time gives the opportunity to learn the meaning of history, on the one hand, and to free oneself from the enslaving power of time, on the other. It is concluded that Berdyaev understood the end of history existentially as a special spiritual experience that allows us to overcome time and look at history in terms of eternity.
Gottfried Wilhelm Leibniz’ Denken speist sich aus einer breiten Kenntnis früherer Philosophen – aber hat es die Philosophiegeschichte selbst zum Thema? Hannes Amberger bejaht diese Frage: Leibniz’ ...Verständnis der Philosophiegeschichte orientiert sich an einem Fortschrittsparadigma, dem zufolge entscheidende Wahrheiten der Metaphysik von jeher bekannt sind, aber durch eine Verbesserung der philosophischen Methode in einem niemals abgeschlossenen Prozess kontinuierlich weiterentwickelt werden. Dieses für Leibniz lebenslänglich entscheidende Motiv dient Ambergers Studie zugleich als hermeneutischer Schlüssel, der einen neuen Blick auf bekannte Themen der Leibniz-Forschung erlaubt: die Rezeption etwa Thomas Hobbes’, des Platonismus oder der Scholastik, den Dualismus von Materie und Form, die Prästabilierte Harmonie, den Erfahrungshintergrund im barocken Fürstenstaat und die zeitliche Gliederung von Leibniz’ Werkbiografie. Entscheidende Prämisse für Leibniz’ progressives Geschichtsbild, so die These, ist das neuplatonische Motiv der Teilhabe aller Dinge am Wesen Gottes.
Johannas Gustavas Droysenas XIX a. antroje pusėje kaip reikalas pasistengė stiprėjančioje, pozityvizmu persunktoje gamtos mokslų hegemonijoje teoriškai, fundamentaliai toliaregiškai įtvirtinti ...istorijos mokslą ir meną (sic!) kaip savitą mąstymą, o amžiaus pabaigoje pasirodžiusioje dviejų prancūziškosios École méthodique apologetų Charleso Victoro Langlois ir Charles‘o Seignobos knygoje-vadovėlyje (Introduction aux études historique, 1898) istorinis metodas ir pati istorinio pažinimo metafizika buvo redukuoti iki griežtų, beveik medinių taisyklių visumos, paramstytos gamtos mokslų analogijomis. Deja, bet tas pats Droysenas knygoje susilaukė (gal dėl neseno Prūsijos ir Prancūzijos karo, gal dėl autoriams sunkiai įkandamų minčių, kurios neapsiribojo trumparegišku autorių įsitikinimu, kad dokumentai yra istorijos rašymo esmių esmė) ne pačių geriausių atsiliepimų. Būtent tokioje XX a. pradžios Prancūzijos intelektualinėje aplinkoje ir jos priešpriešoje (Henri Berras ir Revue de Synthèse Historique) brendo Annales mokyklos tėvai.
This work is about the spirit of Western civilization and its temptations. Drawing on Hegel's philosophy of history, the text explains why, until recently, this civilization was dominant over the ...rest of the world. The thing is that she understood the importance of rationality, subordinated all manifestations of life to her and especially, during capitalism (modernism), developed science and technology, and produced powerful weapons. Along the way, she incorporated all the significant achievements of other civilizations and peoples into her system of rationality. In this regard, Hegel says in the introduction to the Philosophy of History: „The only Thought which Philosophy brings with it to the contemplation of History, is the simple conception of Reason; that Reason is the Sovereign of the World; that the history of the world, therefore, presents us with a rational process.“ In other words, history is exclusively occupied with showing how Reason (Mind) comes to a recognition and adoption of the Truth. Of course, rationality is something that belongs to all civilizations and peoples, but other societies, for various reasons (geographical, climatic, religious, etc.) subordinated rationality to some other imperatives.
The 17th and 18th centuries were considered as being really "centuries of project makers." In the current text, we propose to analyze the Cantemiriran project drawn up by the Moldavian Prince at ...Peter the Great's suggestion. Cantemir's project is an Eastern correlation of the great Western projects. By means of his project exposed in the famous work "Monarchiarum Psihica Examinatio" he extracts the prediction from a legitimacy and a quadrilinear theory of the empire. In Cantemir's vision order cannot be imposed, it stems from the law of the four great imperial stages. In his century, Cantemir prophesied the entry into the fourth "imperial stage." We appreciate that the essence of his project resides in the idea of the concept of order which the Romanian thinker claims, with scientific arguments, that it spreads from East to West and encompasses the whole world. Cantemir records, in his theory, the four great imperial stages which he calls "monarchies" (monarchatus) and which have historically asserted themselves as huge formations, with a sense of empire. Was the idea of a world empire the condition for achieving universal peace?! Time has shown that it was a utopian project, impossible to achieve in such a diverse world dominated by irreconcilable contradictions.
PHILOSOPHY OF HISTORY AFTER 1945: A BIBLIOMETRIC STUDY BEVERNAGE, BERBER; IECKER DE ALMEIDA, GISELE; DELANOTE, BROOS ...
History and theory :Studies in the philosophy of history,
September 2019, 2019-09-00, 20190901, Letnik:
58, Številka:
3
Journal Article
Recenzirano
Odprti dostop
ABSTRACT
Much has been said about what philosophy of history should be. This bibliometric assessment of research in the philosophy of history examines what scholars in this field have actually ...produced. The study covers a dataset—a subsection of the bibliography of the International Network for Theory of History—of 13,953 books, articles, book chapters, dissertations, and other scholarly publications, encompassing materials written in seven different languages published between 1945 and 2014. This material was classified according to a multilayered system of taxonomy consisting of keywords representative of themes discussed in the field. Separate quantitative analyses were made to elucidate characteristics about the publication outputs in the field in the different language groups. Changes in paradigm, often referred to as “turns” or “trends,” have been mapped in this study, according to a quantitative analysis of the most recurrent keywords within a five‐year interval, which give an indication of the most debated themes in each period. ∗Religion/theology/secularization∗ is the most frequent keyword during the period 1945 to 1969, followed by ∗Marxism/historical‐materialism∗1 from 1970 to 1984, in what can be considered a second period of the field. Although many of the key publications of the linguistic turn were written within this second period, our dataset shows that it is not until the third period (1985–2014) that their writing goes on to influence other authors in the field.
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