University of Chicago Press, 2001 Review by Adriano Palma, Ph.D. on Aug 1st 2001 Volume: 5, Number: 31.

The influence of historiography on aspects of political thought in France, Italy and Germany. In recent years the overlap between political thought and historiography has changed the boundaries of intellectual history. Donald Kelley, the longtime editor of The Journal of the History of Ideas has played a leading part in this process. These essays by his friends and former students follow in his footsteps. The collection is divided into three parts: France, England [six essays], and Italy and Germany [four (...) essays]. Anthony Grafton and John Salmon provide an introduction, and the volume concludes with a bibliography of Donald Kelley's many works. Historians and Ideologues is designed for those with an interest in the contribution of historiography to political thought, and will be a timely addition to the growing reaction against the postmodern scepticism in historiographical research in this field. Contributors include Ann Blair, Julian Franklin, Kathleen Parrow, David Harris Sacks, Sarah Hanley, Daniel Woolf, Gordon Schochet, Joseph Levine, John Pocock, Perez Zagorin, William Connell, Donald Phillip Verene, and Michael Carhart. Anthony Grafton is a Professor in the Department of History at Princeton University. John Salmon is the Marjorie Walter Goodheart Emeritus Professor of History at Bryn Mawr College. (shrink)

Four years after the death of Charles Darwin, his research associate, George Romanes, invoked a mysterious process—“physiological selection”—that could often have secured reproductive isolation independently of, and prior to, natural selection, so leading to an origin of species. This postulate of two sequential selection modes can now be regarded as leading to modern “chromosomal,” as opposed to “genic,” speciation theories. Romanes’ abstractions—which confounded many, but not all, of his contemporaries—equate with divergences in parental DNA sequences that impede meiotic pairing in (...) their hybrid offspring, so rendering that offspring sterile. Unlike Darwin, Romanes saw hybrid sterility as a parental, rather than offspring, phenotype that would, within a species, reproductively isolate certain parents from each other while not impeding their crossing with other parents. This group selection would have empowered natural selection to act more advantageously than in its absence. Given suitable conditions, there could then be divergence from one species into two. The present essay introduces Romanes’ “Physiological Selection; an Additional Suggestion on the Origin of Species” 19:337–411; available as supplementary material in the online version of this essay) for the journal’s “Classics in Biological Theory” collection. (shrink)

Finally, in four chapters greatly expanded for this edition, Griffin considers the latest scientific research on animal consciousness, pro and con, and...

Arthur O. Lovejoy conceived of the history of ideas as an interdisciplinary study, encompassing a variety of fields, including literary history, comparative literature, the history of folklore and ethnography, the history of language and the history of religious beliefs. This volume gathers together some of the most significant articles concerning the theory and practice of intellectual history, by Lovejoy himself and other scholars. Contributors: DONALD R. KELLEY, ARTHUR O. LOVEJOY, FREDERICK J. TEGGART, LEO SPITZER, THEODORE SPENCER, ABRAHAM EDEL, PAUL (...) O. KRISTELLER, PHILIP P. WIENER, JOSEPH A. MAZZEO, LEONARD KRIEGER, DANIEL J. WILSON, EDWARD P. MAHONEY, FRANCIS OAKLEY,JOHANN HUIZINGA, JOSEPH KATZ, CALVIN G. RAND, NILS B. KVASTAD, LESTER G. CROCKER and PATRICK H. HUTTON. (shrink)

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

The theory of evolution unites the past, present, and future of living things. It puts humanity's place in the universe into necessary perspective. Despite a history of controversy, the evidence for evolution continues to accumulate as a result of many separate strands of incredible scientific sleuthing. In The Story of Evolution in 25 Discoveries, Donald R. Prothero explores the most fascinating breakthroughs in piecing together the evidence for evolution. In twenty-five vignettes, he recounts the dramatic stories of the people (...) who made crucial discoveries, placing each moment in the context of what it represented for the progress of science. He tackles topics like what it means to see evolution in action and the distance between species in space and time, following figures from Darwin to lesser-known researchers as they unlock the mysteries of the fossil record, the earth, and the universe. The book also features the stories of animal species strange and familiar, including humans-and our ties to some of our closest relatives and more distant cousins. Prothero's wide-ranging tales showcase awe-inspiring and bizarre aspects of nature and the powerful insights they give us into the way that life works. (shrink)

The history of ideas is an interdisciplinary field that began as an offshoot of the history of philosophy and was transformed by notions of perspective and cultural context drawn from the tradition of historical studies. The result is the practice of intellectual history, which has been carried out between the poles of inquiry commonly known as internalist and externalist, corresponding to mental phenomena and collective behavior in cultural surroundings. These are not opposed but rather complementary methods, and intellectual history may (...) be seen as the inside of cultural history and cultural history as the outside of intellectual history, the intellectual historian's task being to bring the two into alliance. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 61.1 (2000) 153-156 [Access article in PDF] JHI 2000 Donald R. Kelley It was just sixty years ago that this Journal first made its appearance. Two hundred thirty-nine issues later it continues in a world transformed by war, overpopulation, cultural shocks, scientific and technological transformations, globalization, the avalanche of information produced by electronic exchange, and "the acceleration of just about everything." Yet (...) despite these factors and the strains of postmodernism and cultural alterity, 1 it has not entirely lost touch with its intellectual innocence, faith in humanistic learning, and reliance on enlightened reason. This continuity itself may seem something of a novelty in an age of distrust of history and "rage against reason," but for some of us it reflects the critical spirit and intellectual context out of which such ostensibly subversive attitudes emerge, and reemerge. To some extent, moreover, the diversity of opinions about intellectual traditions is the result of specializations, and special interests, which have changed the climate of opinion since the time of Arthur O. Lovejoy, principal founder of the JHI. Lovejoy's vision was super- as well as inter-disciplinary; that is, he intended to include in the agenda of "history of ideas" particular areas of history of philosophy, literature, art, science, social science, etc., as well as the larger intellectual and cultural areas into which these disciplinary histories extend. 2 These days, however, all these disciplinary traditions have their own more specialized journals and do not need to seek a vehicle in publications of more general interest. What remains then, for the most part, is the interdisciplinary arena in which larger questions of human experience should be posed--and for Lovejoy, as for so many epigones and critics, the main "larger question" is not only one of value but also of specifically historical inquiry. 3 [End Page 153]The first issue of the JHI appeared under the editorship of Lovejoy (with Philip Wiener, who did most of the editorial work, as "managing editor"), assisted by a committee that included two historians, three philosophers, four literary scholars, and one political theorist; namely, Crane Brinton, Gilbert Chinard, Morris Cohen, Francis Coker, Richard McKeon, Perry Miller, Marjory Nicolson, J. H. Randall, J. Salwyn Schapiro, and Louis Wright. The first volume featured contributions from each of these, including Wiener, except for Miller (vol. 2), Shapiro (vol. 3), McKeon (vol. 8), and Coker. 4 During the first five years there were also reviews of books by Dilthey (by Horace L. Friess), Croce (Schapiro), Mannheim (Randall), Perry Miller (Herbert W. Schneider), Van Wyck Brooks (Miller) and Alfred Kazin (F. O. Matthiessen). In this period the disciplinary distribution of articles was not markedly different from that of the past five years, nor was the ranking of fields by number of submissions. 5 Most important, the original interdisciplinary thrust of Lovejoy's agenda, if not his attachment to the spiritualist currency of "unit-ideas," has survived growing specialization.At first the history of ideas was pursued largely in the shadow of the history of philosophy; for in this field, according to Lovejoy, "is to be found the common seed-plot, the locus of initial manifestation in writing, of the greater number of the more fundamental and pervasive ideas, and especially of the ruling preconceptions, which manifest themselves in other regions of intellectual history." 6 Lovejoy's concern was always with concepts, especially "-isms," and yet in some ways he anticipated the "linguistic turn" of the later years of this century, pointing out in particular "the role of semantic shifts, ambiguities, and confusions, in the history of thought and taste," for "nearly all of the great catchwords have been equivocal--or rather, multivocal." 7 If ideas could be given stable definitions, they were nonetheless often, in the context of language, in conflict, even in the mind of a single thinker; for such was the "anomaly of knowledge." 8 So Lovejoy was at pains to distinguish the various meanings of [End Page 154] catch-words like "nature," "perfectibility," "romanticism," "progress," and "pragmatism," not to mention more inflammatory terms of wartime ideological debate.But... (shrink)

While its mechanism and biological significance are unknown, the utility of a short mitochondrial DNA sequence as a “barcode” providing accurate species identification has revolutionized the classification of organisms. Since highest accuracy was achieved with recently diverged species, hopes were raised that barcodes would throw light on the speciation process. Indeed, a failure of a maternally donated, rapidly mutating, mitochondrial genome to coadapt its gene products with those of a paternally donated nuclear genome could result in developmental failure, thus creating (...) a post-zygotic barrier leading to reproductive isolation and sympatric branching into independent species. However, the barcode itself encodes a highly conserved, species-invariant, protein, and the discriminatory power resides in the non-amino acid specific bases of synonymous codons. It is here shown how the latter could register changes in the oligonucleotide frequencies of nuclear DNA that, when they fail to match in pairing meiotic chromosomes, could reproductively isolate the parents so launching a primary divergence into two species. It is proposed that, while not itself contributing to speciation, the barcode sequence provides an index of the nuclear DNA oligonucleotide frequencies that drive speciation. (shrink)

Abstract In an important text, A Thousand Teachings, sometimes overlooked by scholars, Sankara expounds non?dualist religion. This article analyses Sankara's thought for its theoretical and practical perspectives. First, the discussion views non?duality from the viewpoint of ignorance. This pluralistic/dualistic perspective obscures the unenlightened seeker's vision of the Ultimate Truth. Secondly, the study examines Sankara's introduction of a transitional idea, Unevolved Name?and?Form (avy?krte n?mar?pe). Such an idea assists the seeker's intellectual progress from the state of ignorance to a rational understanding leading (...) toward nonduality (Advaita Ved?nta). Finally, the exposition clarifies Sankara's expression of the ?knowledge of Brahman?. This fulfilling wisdom affects a transformation of the life experience of the unenlightened. Subsequently disciplined in meditation (parisamkhy?na), the persistent seeker develops into an experiencer of the non?duality (advaitav?da). (shrink)

Eminent scientists are well-placed to bring the novel works of others, even if not in their own areas of expertise, to general attention. In so doing, they may be able to extend original accounts or introduce new terminologies, but they are basically messengers, not innovators. In the 1940s an evolutionary theory of biological aging was explained by Peter Medawar, and informational concepts relating to DNA were explained by Erwin Schrödinger. Both explanations were eventually traced back to the Victorian polymath Samuel (...) Butler—one by Medawar’s research associate Alex Comfort, and the other, albeit indirectly, by Schrödinger himself. In his time Butler’s works were too erudite for general readers and too laden with populist jargon for contemporary experts to take seriously. However, today it appears counterfactually plausible that an early acceptance of his ideas would have greatly quickened the pace of research. (shrink)

Summary This paper is concerned with a mechanical calendar described by the great scientist al-B?r?n?, who died in 440/1048. The description occurs in a book devoted to the construction of various types of astrolabe and related instruments. The Arabic text presented in this paper was prepared from three manuscripts. This is preceded by a brief introduction which gives a sketch of the life and works of al-B?r?n? together with information about the provenance and contents of the three manuscripts. The text (...) is followed by an English translation and the paper concludes with a technical commentary which discusses the construction and operation of the instrument. This commentary is accompanied by explanatory drawings reconstructed from al-B?r?n?'s descriptions. Photographs from the illustrations in the manuscripts are also provided. (shrink)

Jung said that all human beings have a religious instinct, a longing for wholeness, and that God is a part of every human being. This volume organizes more than 6,000 references to "God" in Jung's work and contains a chronology of his writing on the subject.

In lieu of an abstract, here is a brief excerpt of the content:Romanian Cultural and Political IdentityDonald R. KelleyThe Journal of the History of Ideas, in collaboration with other institutions, including the Universities of Bucharest and Budapest and the Soros Foundation, recently sponsored the second in a series of international conferences being planned on topics in current intellectual history. (The first, “Interrogating Tradition,” was held at Rutgers University, 13–16 November 1997.) The Romanian conference, which was held in the Elisabeta Palace (...) in Bucharest (27–31 May 1998), was devoted to “Culture and the Politics of National Identity in Modern Romania.” Over forty scholars, mainly from Romania but some also from the U.S., France, Germany, and Hungary, gathered to discuss a variety of questions about Romanian society, past, present, and speculative future; and they were joined by at least as many visitors, especially students, from the local area and beyond.Topics discussed included politics, language, economics, historiography, religion, education, philosophy, ideologies, intelligentsia, particular intellectuals, minorities, and women (though not Gypsies or gays). Under this riot of rubrics a wide range of questions were posed in interdisciplinary fashion, with frequent, sometimes impassioned interventions. What is—was, might have been, can be—Romania? Who is a Romanian (and who not)? What is Romania’s relation to the West and the East? (And what are the “West” and the “East”?) To modernity, to modernism, to modernization? What is—has been, should be—the function of intellectuals, of political and cultural elites, in understanding the Romanian past and in setting a course for the future? What, more generally, is the role of history in answering such questions? Or is history perhaps (as Karl Krause remarked of psychoanalysis) the disease for which it claims to be the cure?Keith Hitchens’s keynote address suggested that rehashing old essentialist debates might not be productive at millennium’s end, but the conference itself could not avoid some excursions down the paths of memory and myth. For historians, Western historians anyway, Romania seems to have too many pasts. Located at the juncture of four previous empires, Romania is a mosaic, or perhaps a pandemonium, of ethnic, religious, economic, and ideological groups that can only imagine, or invent, a nationality. Geographically (and in many ways culturally) remote from the West, Romania for a long time (as Sorin Antohi remarked) lacked both a public sphere and a civil society; and suffering “a Counter-Reformation without a Reformation” (Alexandru Dutu’s phrase), it has not enjoyed a tradition of religious or ethnic toleration. Nor have either the Germans or the Jews (as Glass said) found their own unity within the changing borders of the modern Romanian state. Not until the nineteenth century did Romania develop, out of its Boyar background (as Siupiur argued), an intellectual elite that could create a modern national history and help turn “peasants into Romanians” (Antohi’s phrase); and even then this elite seemed more attracted to conservative [End Page 735] (Herder, Savigny, Burke) than to liberal views of autochthonism. Many features of Western modernity, such as Newtonian science, reached Romania late, and indeed there was a retrograde movement against liberalism under the aegis by orthodox religion. In any case this intelligentsia has been as fragmented and multiform as the Romanian past itself. True, some Romanian scholars like to posit a mainstream tradition, “excesses aside,” as one speaker put it—but how, asked another, can historians put “excesses” aside from the devastating perspective of this century?Political and cultural self-examination was the dominant theme of this conference. Nationality, said Pippidi, depends on three factors, viz., name, language, religion, and territory. The Romanian name dates from the tenth century, indicating a separation of the Roman from the Greek tradition in Wallachia; and from the seventeenth century the idea of a mainly Roman provenance was given privilege. As a language, “Romanian” was spoken in the late Middle Ages, but the first written document is dated 1521. The principal religion in Romania was and is Greek orthodox, although there are also Roman Catholic, Jewish, Islamic, and German Protestant communities, as well as the Uniate church created in the eighteenth century. As for the territory, this has been a matter of change, conflict, and confusion throughout the tragic course... (shrink)

Examples of terror generated by an aircraft disaster, of human courtship behaviour, and of the application of laboratory techniques to the commercial training of animals suggest (1) that emotion is simply the subjective counterpart of (objective) motivation (so that separate brain mechanisms would be an embarrassment) and (2) the apparent involvement of reward and punishment is a consequence of the excessively narrow range of experimental procedures used and has no foundation in the design of the brain.

Knowing how introns originated should greatly enhance our understanding of the information we carry in our DNA. Gilbert’s suggestion that introns initially arose to facilitate recombination still stands, though not for the reason he gave. Reanney’s alternative, that evolution, from the early “RNA world” to today’s DNA-based world, would require the ability to detect and correct errors by recombination, now seems more likely. Consistent with this, introns are richer than exons in the potential to extrude the stem-loop structures needed for (...) the homology search that can lead to heteroduplex formation and the recognition of base mismatches. In nucleic acid sequences that were unable concomitantly to encode sufficient stem-loop potential, protein-encoding potential was constrained to arise as segments (exons) interrupted by segments rich in stem-loop potential (introns). Thus, sequences with properties that we now deem intronic are likely to have preceded the emergence of exons. (shrink)

A consideration of underlying neural dynamics and the evolutionary process producing cognitive agents should complement the development of dynamical models of behavior. The geometrical aspects of dynamical systems theory which make it useful in the description of systems acting in an environment are less useful in understanding agents interacting with a range of environments, and may call for supplementation by evolutionary insights.

Quantum probability theory offers a viable alternative to classical probability, although there are some ambiguities inherent in transferring the quantum formalism to a less determined realm. A number of physicists are now looking at the applicability of quantum ideas to the assessment of physics learning, an area particularly suited to quantum probability ideas.

The 'history of ideas', better known these days as intellectual history, is a flourishing field of study which has been the object of much controversy but hardly any historical exploration. This major new work from Donald R. Kelley is the first comprehensive history of intellectual history, tracing the study of the history of thought from ancient, medieval and early modern times, its emergence as the 'history of ideas' in the 18th century, and its subsequent expansion. The point of departure (...) for this study is the perspective opened up by Victor Cousin in the early 19th-century on 'Eclecticism' and its association with the history of philosophy established by Renaissance scholars. Kelley considers a broad range of topics, including the rivalry between 'ideas' and language, the rise of cultural history, the contributions of certain 19th- and 20th-century practitioners of the history of ideas in interdisciplinary areas of philosophy, literature and the sciences, and finally the current state of intellectual history. The central theme of the book is the interplay between the canon of philosophical thought and the tradition of language and textual study, the divergence of the latter marking the 'descent of ideas' into the realm of cultural history. (shrink)