This chapter addresses major tendencies in the history of academic French historiographies of philosophy, from the establishment of history of philosophy as a university discipline in the early nineteenth century to feminist critiques of the philosophical canon in the twentieth century. Focusing on the ways in which the philosophical character of the history of philosophy has been conceptualised, it argues that the history of the historiography of philosophy in France is marked in two ways by the intellectual legacy (...) of Victor Cousin. At the level of canon-formation, this history has involved continuity and reproduction of those authors and texts which Cousin regarded as central to the history of philosophy. At the level of theoretical accounts of the relation between the practice and the past of philosophy, this history has involved discontinuity and the contestation of the spiritualist eclectic framework within which Cousin himself accounted for this relation. With feminist historiographies of philosophy, the theory-constitutive function of the canon itself comes into question, thus opening a new field of inquiry as to what should be counted as properly ‘philosophical’. (shrink)

In this final response to Burnett et al., I make my case for why and when we should and should not distinguish between academic and therapeutic discourses on the past when studying how marginalized people engage with the past. Whereas Burnett et al. regard this as an ‘insidious binary’, I point to various reasons for why it is productive to think through these categories as productive, albeit imperfect analytical lenses.

Historiography in a metaphysical mode Content Type Journal Article Pages 1-17 DOI 10.1007/s11016-011-9524-6 Authors Bernadette Bensaude-Vincent, CETCOPRA/Université Paris 1-Panthéon-Sorbonne, 17 Rue de la Sorbonne, 75231 Paris Cedex05, France Jan Golinski, Department of History, University of New Hampshire, 20 Academic Way, Durham, NH 03824, USA Lissa L. Roberts, Department of Science, Technology and Policy Studies (STePS), University of Twente, Postbox 217, 7500 AE Enschede, The Netherlands John McEvoy, Department of Philosophy, University of Cincinnati, Cincinnati, OH 45221, USA Journal Metascience (...) Online ISSN 1467-9981 Print ISSN 0815-0796. (shrink)

In the recent past, attempts to revitalize historico-religious studies have challenged the charismatic appeal of some of the most celebrated scholars of the twentieth century. At the same time, the old and ideological frameworks that characterized the field have been critically analyzed and deconstructed. The disciplinary status quo, taken for granted for quite a long time, has been shaken to its foundation, paving the way for new approaches. However, the postmodern tenet of problematizing any authority has also become a convenient (...) shortcut to blur the distinction between scientific signal and nonepistemic noise. Despite this troublesome feature, some scholars have deployed postmodern and poststructuralist tools to study the genealogy, reception, implementation, and diffusion of cultural representations within the aforementioned academic discipline. The present article briefly reviews one of the most recent and remarkable examples of such scholarship, that is, The Scientification of Religion: An Historical Study of Discursive Change, 1800–2000. (shrink)

ABSTRACT In his 1981–82 lectures The Hermeneutics of the Subject, Michel Foucault claims that a significant portion of the modern historiography of ancient philosophy tends to discredit the ethical framework of epimeleia heautou (“care of the self”). The thematic analysis of knowledge in the historiography of ancient philosophy overshadows the theme of care of the self. Taking Foucault’s claim as a point of departure, the aim of this paper is twofold. First, the paper provides a genealogy of the (...) early Hellenistic Academy, from Polemo to Arcesilaus. Second, the paper demonstrates that for Arcesilaus, the alleged pioneer of what modern historiography has designated the Academy’s epistemological scepticism, philosophy is not restricted to a continual search for knowledge at a theoretically rarefied level of challenging arguments or discursive statements. This paper situates Arcesilaus’ opposition to early Stoic epistemology within the framework of Academic epimeleia heautou, and defends the thesis that under Arcesilaus the Hellenistic Academy undergoes a shift in the practice of care of the self. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Historiography of Philosophy by Michael FredeClaude PanaccioMichael Frede. The Historiography of Philosophy. Edited by Katerina Ierodiakonou, with a postface by Jonathan Barnes. Oxford: Oxford University Press, 2022. Pp. 256. Hardback, $80.00.From the 1970s until his tragic death in 2007, Michael Frede was one of the most prominent scholars in ancient Greek philosophy, with landmark contributions to the study of Aristotle and of Hellenistic thought in (...) particular. This volume contains his theoretical reflections on the work of historians of philosophy. The main part of the book reproduces with minor corrections the previously unpublished text of the Nellie Wallace Lectures that Frede gave in 1989–90 in Oxford (1–135). Then come three papers that he published on pretty much the same topic between 1987 and 1992 (137–88). Jonathan Barnes's postface, finally, launches an exciting discussion of Frede's proposals by raising a number of questions and critical remarks about them (189–230).Frede's main claim throughout the book is that there is, and should be, a distinctively historical approach to the history of philosophy that has not yet been sufficiently recognized as such in the academic world. This is not to say that he considers more philosophical approaches to be illegitimate. His point is that we have to be clear about the distinction and what it involves in terms of requirements and methods. What Frede calls the "historical history of philosophy" is thus contrasted by him with two varieties of philosophical approaches. One of them he identifies as the "philosophical history of philosophy." It consists in retrospectively studying the past of philosophy as a kind of maturation toward some more recent doctrinal stage, as Aristotle or Hegel saliently did with their respective predecessors. Frede takes this to be "a perfectly intelligible and legitimate, though perhaps not particularly interesting or fruitful, enterprise" (41). Most of the time, he thinks, it would be led by its own philosophical presuppositions to be too selective and to provide a badly distorted picture of past philosophy.Frede is much more sympathetic to the other philosophical approach to the history of philosophy he acknowledges, the one he calls "doxography." This is the study of past philosophers with the aim of finding something of interest in them for ongoing philosophical discussions—a familiar practice, indeed, in the philosophical discipline as we know it. There is an inevitable amount of anachronism in such endeavors, according to Frede, insofar as the commentators will have to reformulate the old views in contemporary terms to a certain extent and to look at them in connection with the questions that are currently debated in the field. But Frede deems this kind of anachronism acceptable as long as sufficient care is taken to correctly identify the views of the past we are interested in and to report them in the best available way. He strongly insists, however, that there are inherent risks of distortion in this approach. This might not be a problem if we are prepared to deal, as philosophers, with views that were not exactly those of the past; but we then run the risk of leaving out something of great philosophical interest, even to us, since "as a rule the philosopher subjected to doxographical treatment was a much better philosopher than the doxographer" (34). If we turn to the past for philosophical inspiration, we should also do it seriously, and this presupposes a historical study of past authors that is pursued for its own sake. [End Page 317]The latter is what Frede is really interested in, and he wants this historical approach to be "as independent as possible from philosophy and not just an ancilla to philosophy" (60). Its practitioners must have a strong philosophical training, of course, in order to understand the views they study and the arguments that were adduced in support of them, but Frede insists that they nevertheless are historians first and foremost: they strive to provide a correct account of "the actual, historical evolution of these views and positions" (14) and of how new doctrines actually grew out of previous ones given the historical context. Insofar as this is what they are doing, historians of... (shrink)

Currently there is a widely held view that international law and its historiography did not emerge until the nineteenth century, with earlier forms of jus gentium or Völkerrecht being consigned to the status of a superseded ‘pre-history’. It is not widely understood that this view itself belongs to a particular kind of historiography–the dialectical historiography of international law–that was born in 1840s Germany, and wielded this viewpoint as a cultural-political weapon to exclude its rivals from ‘modernity’. In (...) outlining a history of this dialectical historiography, the present article focuses on the reception of Kantian and Hegelian philosophies, understood as species of Protestant rationalist metaphysics, in the juridical-political arena of the German Vormärz. Dialectical histories and theories of international law were the effects and instruments of this reception, which gave rise to the new academic subculture of philosophical international law. This subculture in turn permitted the fashioning of a new intellectual persona, the philosopher-jurist, who could claim to transcend positive treaty-based international law through personal insight into a ‘common international legal consciousness’, and to treat this insight as the threshold of ‘modern’ international law. (shrink)

20世纪初是德语世界正式出版关于中国哲学史著作的起点。1909—1924年之间德语世界出版了若干关于中国哲学史的论文和专著，通过调查作者们的教育背景和研究成果，以及其代表作的写作背景、内容框架及其影响 ，可以勾勒出这一时期德语学界中国哲学研究的概况。从分析当时德语学界对中国哲学的认识范围和中国哲学史框架构建的一般情况，可以看出欧洲对中国哲学和哲学史研究的一些核心问题所在。前现代中国哲学史在德语地区接 纳和传播的过程与方式，这一至今德国与中国学界尚未涉足的空白领域，值得研究并填补。[The beginning of the twentieth century was the starting point for the production of works on the history of Chinese philosophy in the German-speaking world. Between 1909 and 1924, a number of essays and monographs on the history of Chinese philosophy were published in the German-speaking contexts, and by investigating the educational backgrounds and research results of the authors, as well as the backgrounds of the authors, the frameworks for presenting the content, and the influence of these works, an overview (...) of the study of Chinese philosophy in in the German language during that period can be outlined. By analyzing the scope of knowledge of Chinese philosophy and the general construction of the framework for the history of Chinese philosophy in German-speaking academia at that time, it is possible to discern some of the core issues at stake in the study of Chinese philosophy and the history of philosophy in Europe. The process and manner of the reception and dissemination of the history of pre-modern Chinese philosophy in the German-speaking region, a field that has not yet been addressed sufficiently by German and Chinese academics, deserves to be studied and completed.]. (shrink)

Within an increasingly unequal, heterogeneous, and authoritarian Global North, a new global consumerism movement championed by activist consumers, together with academics, managers, and organizations, has emerged as the ultimate ethical management discourse for a better global future. NGC reframes Cold War official history of buycott consumerism by emancipating “passive” consumers and “insurgent” boycotts. Drawing on decolonial liberating transmodernity from Latin America, this paper shows how and why “old” and “new” dominant histories of consumerism deny the racialist/colonialist side of liberal capitalism. (...) The discussion involves transmodern and counter-transmodern mechanisms and overlooks everyday liberating boycott consumerism against the colonialism/racialism mobilized by subaltern victims of history. We problematize the re-appropriation of transmodernity as a potential path to decolonizing consumerism and management historiography from a majority perspective. (shrink)

The article aims at clarifying the historical status and cognitive potentials of such a genre of contemporary historiography of philosophy as biographical encyclopedia (dictionary). Based on extensive bibliographic material, the author demonstrates that in the late XX – early XXI centuries in the English-speaking countries there was a real outbreak of interest in encyclopedias and dictionaries, compiled from personalized articles about the life and works of philosophers of certain epochs, countries, trends, etc. According to the author, the increasing popularity (...) of this genre can be considered as a logical continuation of the historical and biographical turns that took place in the Anglo-American (analytic) philosophy in the 1980s and 1990s, respectively. The author specifically emphasizes that it caused the appearance of a significant number of encyclopedias and dictionaries, which contain the well-known facts as well as the significant elements of scholar novelty. The article also shows that similar tendencies have taken place in the contemporary Ukrainian historiography of philosophy. It is shown that Ukrainian experts also made their own significant contribution to the development of this genre. They have successfully developed a special approach, which presupposes the focus on life and works of the representatives of a particular academic institution. The intellectual value of this approach is demonstrated by the example of the recently published two-volume encyclopedia “Kyiv Theological Academy in Names: 1819-1924”. It contains a systematic and very informative presentation of the biographies of many representatives of the national philosophy, whose activities were associated with this institution. The author also shows that from the perspective of the historiography of philosophy, the general methodological foundations of this encyclopedic research is a matter of special interest. (shrink)

This chapter describes the role of the British Federation of University Women and its relationship to the Academic Assistance Council/Society for the Protection of Science and Learning, or, perhaps more specifically, the relationship of its secretary Dr Erna Hollitscher to Esther Simpson. It highlights how women scholars are almost completely absent from the historiography of the rescue efforts of this period.

‘Globalization’ has become in recent years one of the central themes of social scientific debates. Social theories of globalization may be regarded as specific academic and analytic manifestations of wider forms of ‘global consciousness’ to be found in the social world today. These are ways of thinking and perceiving which emphasize that the whole world should be seen as ‘one place’, its various geographically disparate parts all being interconnected in various complex ways. In this article we set out how (...) both a general ‘ecumenical sensibility’ involving such ways of thinking, and its specifically academic variant, an ‘ecumenical analytic’, are simultaneously responses to ‘globalizing conditions’ and also products of the latter. We demonstrate how social theories of globalization, locatable in the overall set we call the ‘ecumenical analytic’, are reflexive thought-products, in that they both seek to investigate, and are made possible by, ‘globalizing conditions’. Rejecting the view that both an ecumenical sensibility and an ecumenical analytic are solely products of modernity, we show how such modes of consciousness and analysis were present in the period of Greek history between the death of Alexander the Great and the rise of the Roman Empire. We show how at that period a socio-political situation akin in certain ways to modern ‘globalizing conditions’ generated both an ecumenical sensibility and an ecumenical analytic, the latter most forcefully represented by a revolutionary new genre in historiography called Universal History. By examining the ideas of its most famous practitioner, the historian Polybius, we demonstrate that Universal History both provided a framework for understanding what we today would call ‘globalization’, and exhibited a remarkable degree of reflexive awareness about its own conditions of possibility. We seek to show that an attentiveness to ‘global’ processes and a reflexive understanding of what makes that form of thinking possible in the first place, are not solely confined to modernity but were identifiable features of intellectual production in the Hellenistic period of ancient Greece. In this way we argue that scholars today should not imagine that the contemporary ‘global turn’ in social thought is either unique or wholly historically unprecedented. (shrink)

This article explains the History (past reality), the Historiology (the theories and methods to study the past), and the Historiography (the academic literature) about Cross-Cultural Studies in the U.S.A., from traditional and native subjects (i.e. American Studies), until the current version. It pays attention to religion, as a relevant factor in the evolution of U.S. culture and its model of social relations. En este artículo se explica la Historia (la realidad pasada), la Historiología (las teorías y métodos con (...) los que se estudia dicho pasado), y la Historiografía (la literatura académica al respecto) de los estudios interculturales en los EE.UU., desde las primeras disciplinas tradicionales y nativistas (e.g. Estudios Estadounidenses), hasta los actuales estudios interculturales. Se presta especial atención al factor religioso, pues ha sido muy influyente en el devenir de la cultura estadounidense y en sus relaciones sociales. (shrink)

But Williams had created a field of historical study, where his white counterparts had not. Single-handedly and without the blessing or approval of the academic community, Williams had called attention to the importance of including Afro-Americans in any acceptable and comprehensive history of the nation long before the historians of various groups of European-Americans or Asian-Americans had begun to advocate a similar treatment for their groups. And if Williams did not impress the white professional historians, he gave heart and (...) encouragement to future Afro-American historians. When the History of the Negro Troops appeared in 1887, nineteen-year-old W. E. B. Du Bois was a college senior at Fisk University and editor-in-chief of the student magazine, The Fisk Herald. In the columns of the Herald Du Bois wrote, "At last we have a historian; not merely a Negro historian, but a man who judged by his merits alone has written a splendid narrative. The Herald congratulates George W. Williams, and the race, which may justly be . . . [proud] of him."1 Many years later, Carter G. Woodson, the founder of the Association for the Study of Negro Life and History and of the Journal of Negro History, described Williams' History of the Negro Troops as "one of the most valuable accounts of the Civil War."2 With words like these from Du Bois and Woodson, on whose shoulders much of the second stage of Afro-American historiography would rest, it is not too much to say that George Washington Williams was responsible for the beginnings of Afro-American historiography. · 1. The Fisk Herald, January 1888, p. 8.· 2. Woodson's appraisal of Williams was found among his papers and made available to me by Dr. Charles H. Wesley when he was executive director of the Association for the Study of Negro Life and History, which had been founded by Woodson in 1915. John Hope Franklin, president-elect of the American Historical Society, has written a biography of George Washington Williams. He is the John Matthews Manly Distinguished Service Professor of History at the University of Chicago and the author of, among other works, From Slavery to Freedom: A History of Negro Americans and A Southern Odyssey: Travelers in the Antebellum North. (shrink)

This very short introduction to the bibliography of modern epidemiology aims to achieve two modest goals. First, the works presented will be separated into two bodies of historical scholarship, to distinguish the history of the field as told by epidemiological practitioners from the work developed in the history of science, medicine, and public health. Second, this essay focuses on a modern history of epidemiology spanning the later nineteenth and twentieth century. These distinctions aim to capture the contours of the history (...) of epidemiology as it became a field of knowledge production and to some extent an academic discipline, a history told in part by those involved in the field themselves. The enclosed bibliography further distinguishes between geographic contributions to this historiography to capture the historical distribution of the scientific field and its associated histories. (shrink)

Rather than reflect on the process of an alleged "modernization" of historical scholarship, an intercultural comparison of historiography should take the European origins of academic history as its starting point. The reason, as this article argues, is that in non-European countries the European genealogy of the discipline of history continued to structure interpretations of the past. Both on the level of method, but more importantly on the level of interpretive strategies, "Europe" remained the yardstick for historiographical explanation. This (...) article will use the example of postwar Japanese historiography to show that historians resorted to a European model in order to turn seemingly unconnected events in the Japanese past into a historical narrative. This is not to imply, however, that Japanese historiography passively relied on concepts from Western discourse. On the contrary, Japanese historians appropriated and transformed the elements of this discourse in the specific geopolitical setting of the 1940s and 1950s. This act of appropriation served the political purpose of positioning Japan with respect to Asia and the "West." However, on an epistemological level, the priority of "Europe" persisted; Japanese historiography remained a "derivative discourse." Studies in comparative historiography, therefore, should be attentive to these traces of the European descent of academic history and privilege the transnational history of historiography over meditations on its internal rationalization. (shrink)

The reality of spirits? A historiography of the Akan concept of 'mind' (La réalité des esprits: Vers une historiographie de la conception akan de l'esprit). In this article the following thesis is considered: the classifications used to define African Indigenous Religions are 'inventions' of Western scholars of religion who employ categories that are entirely "non-indigenous". The author investigates the presumptions of this statement and discusses the work of scholars of religion studying the Akan and in particular the Akan concept (...) of mind. In the analytic philosophical tradition the precise meaning of Akan concepts of mind such as okra and sunsum, described by various scholars of religion in different eras, are reviewed. The pre-colonial, colonial and the postcolonial era all have had specific influence on the conceptualisation of the mind. On the basis of an historiography of the Akan mind the author concludes that, contrary to the originally thesis under review, 'cultural background' and 'academic discipline' are relatively unimportant in the classification of 'indigenous religions'. The 'paradigm' prevailing within a discipline , 'personal belief' and the spatio-temporal context in which conceptualisations are created, turn out to be far more significant. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Spheres of Philosophical Inquiry and the Historiography of Medieval Philosophy by John InglisMark D. JordanJohn Inglis. Spheres of Philosophical Inquiry and the Historiography of Medieval Philosophy. Brill’s Studies in Intellectual History, volume 81. Leiden, Boston, Köln: Brill, 1998. Pp. x + 324. Cloth, $99.50.Modern philosophers have shown themselves quite unphilosophical about the academic history of their own discipline. Content with grand stories that move from (...) Plato to themselves, they have treated institutional histories, recent histories, and bibliographical histories as unworthy of attention. John Inglis sets out to change all that for the study of medieval philosophy. He demonstrates by the book’s end that we have failed to recognize our historiographical procedures as conventions—with very particular histories of their own.The first part of the book traces the genealogy of the dominant (one might say, hegemonic) model in recent studies of medieval philosophy. The genealogy is prefaced with two chapters that show how various were the motives for reconstructions of medieval thought before 1850 in authors such as Billuart, Goudin, and Brucker or Hegel, Ritter, and Hauréau. These chapters might be dismissed by contemporary scholars as so much antiquarianism. There can be no dismissing the relevance to contemporary work of Inglis’s main genealogy, which runs with surprising directness from Joseph Kleutgen (1811–1883) and Albert Stöckl (1823–1895) to Norman Kretzmann and Anthony Kenny.It adds to the piquancy of Inglis’s argument that most specialists in medieval philosophy will not even recognize the names of Kleutgen and Stöckl, much less feel kinship with them. But Inglis shows convincingly what Kleutgen and Stöckl did to make the study of medieval philosophy possible in modern universities. Kleutgen mapped the medieval texts onto a system of “spheres,” of fields or topics, recognizable to professors of philosophy. This means that he necessarily privileged epistemology, as he necessarily connected a medieval thinker’s views across the “spheres” into a system—or a failed attempt at one. Kleutgen then emphasized the reason/revelation dichotomy and an allegiance to what he understood as the system of Thomas Aquinas. Put these elements together and you have a surprisingly familiar story. It remained for Stöckl to write it up as an erudite and monumental narration.Inglis follows this „Kleutgen-Stöckl model” through a number of more familiar authors, including De Wulf, Gilson, Boehner, Weinberg, and the editors of the Cambridge [End Page 530] History of Later Medieval Philosophy. Of course, in reducing the genealogy to a list of famous names I ignore two of its great virtues. The first is the detail with which it retells the institutional circumstances and the forgotten intermediaries of the scholarly tradition. Behind the genealogy, around its borders, there stands Inglis’s enormous effort of original research, much of it archival. The genealogy’s second virtue is the dialectical subtlety with which it locates continuities under contradictions. Gilson is usually touted as the antithesis of De Wulf, and Kretzmann of Gilson. Inglis makes such antitheses seem superficial by comparing them with an abiding if tacit agreement about how medieval texts can be appropriated within modern philosophy. To seal the comparison, Inglis suggests in the book’s second part what a real antithesis to the Kleutgen-Stöckl model might be. He reconstructs, in his last two chapters, Thomas’s accounts of human knowledge and of theology’s relations to philosophy in opposition to that model’s prescriptions.No review can represent—or even adequately praise—the enormous learnedness of this book. Moreover, since the book already discusses so much, it must seem ungrateful to suggest that it ought to discuss anything else. Let me end then rather by posing two questions beyond the book’s end. First, does Inglis’s genealogy mean to suggest that the Kleutgen-Stöckl model is now chiefly received in English-speaking philosophy departments? I wonder, for example, how far Inglis might judge Alain de Libera’s Penser au Moyen Age (Paris: Éds. de Seuil, 1991) an alternative to that model. Certainly de Libera shows more self-consciousness about the culturally determined history behind our historiography. His emphasis on the thirteenth-century recovery... (shrink)

This paper surveys the historiography of the global response to HIV/AIDS. Since 1981, when the disease was first identified, there have been great strides in the medical and biological sciences in understanding the impact of the new virus on the human immune system. Although there is still no successful vaccine, antiretroviral (ART) treatment continues to improve the likelihood of HIV-positive people living long and healthy lives. We have also seen a few exciting cases of full recovery, which will allow (...) scientists to explore new avenues towards a cure. Yet the AIDS pandemic is by no means over: 40 million have died and over 35 million individuals still live with HIV. More importantly, as historians and scholars in the humanities and social sciences have been pointing out since the early 1980s, HIV brought to light how non-medical factors play a critical role in a successful disease response. As the global community faces the aftermath of a new pandemic, it is timely to examine how broader social, economic, political, and cultural factors influence individual experiences of disease at local, national, international, and global scales. This essay examines how scholars have written historically about the HIV pandemic, using a variety of methods and approaches: from traditional histories of medicine to anthropologies of development. While HIV has sparked a massive corpus of historical reflection from a variety of disciplines, its contemporaneity means that “global AIDS historiography” cannot yet be described as a cohesive academic conversation. Yet what unites the scholarship, this essay argues, is its use of HIV to examine how and why post-war social and economic systems have achieved health objectives for some populations and not others. (shrink)

Does a penny per month constitute a Basic Income? Were that penny to be paid individually, universally, and unconditionally, the answer would be ‘yes’, following the definition of Basic Income given by some of its leading advocates, be it organisations like the Basic Income Earth Network or prominent scholars such as Philippe Van Parijs. Some might be puzzled as to how this could be ‘a capitalist road to communism’, or give us ‘freedom as the power to say no’, both of (...) which have been advocated by prominent researchers. The purpose of this paper is not to argue for or against their definition, but rather to situate it historiographically, enabling fruitful discussion. The paper will show how there was a widely shared assumption in the 1970s and 80s, at the early stages of both academic articulations and public discussion, that Basic Income comes with some notion of a threshold or level to be taken as a minimum or as adequate. The paper goes on to outline three issues that arise once the concept of a threshold is dropped from the definition. Examined in addition are five justifications for doing so. Much like any other idea, the concept of Basic Income is a social construct. By situating it here within a historical perspective, we wish to facilitate academic discussion regarding both the achievements and erasures that have occurred as a consequence of the concept’s academic refinement—refinement that is in itself majorly indebted to BIEN and Van Parijs. (shrink)

Karl Lamprecht's late nineteenth-century work, Deutsche Geschichte, illustrates that the specific intellectual positions of an historian can be fitted into a framework which takes shape in response to traumas the historian experiences as a child. Throughout his youth, Lamprecht's father compared Karl to his dead brother. The serious narcissistic injury which Lamprecht suffered as a result of this treatment led directly to his adult academic habits. Lamprecht's scholarship was shaped by his habits, acquired in childhood, of venturing out beyond (...) established bounds and appropriating through collecting. Lamprecht's work, ostensibly discussing the history of the selffulfillment of the German nation, was on some level an autobiographical work, a veiled statement of the historian's understanding of his own growth. Lamprecht's historical vision was determined, at least in part, by childhood circumstances which affected his assimilation of his professional training, as they encouraged in him a drive toward self-affirmation by means of challenging established bonds. (shrink)

This article is concerned with interactions between the natural and the human sciences. It examines a specific late 19th-century episode in their relationship and argues that the schism between the two branches of knowledge was due to cognitive factors, but consolidated through the social dynamics of institutionalized disciplines. It contends that the assignment of a social function to the human sciences to compensate for the self-destructive tendencies inherent in the technological society was expressed even by those, at the end of (...) the 19th century, who were fervent advocates of a science- and technology-driven modernization. (shrink)

This article looks at the current state of sacred prostitution studies in both ancient Near Eastern and Classical Studies through the review of two books published in 2019. Both books reveal that the current trend is to dismiss the existence of sacred prostitution in antiquity, one by attempting (not entirely successfully) to agree with that assessment, and one by condemning that dismissal altogether. All things considered, it does now appear that there has been a marked change of opinion in the (...) academy, and that Aphrodite’s and Ištar’s cult brothels are making their way to the dustpan of historiography. (shrink)

This article investigates the differential structure and representation of time in memory and history. It examines two moments in Jewish historical thought--in the Middle Ages, and in works written within and after the Holocaust--and demonstrates the fundamentally liturgical nature of Jewish historical memory in selected texts from these two periods. Following the groundbreaking work of Yerushalmi, it seeks to demonstrate that for Jews, historical experience is incorporated into the cyclical reenactment of paradigmatic events in Jewish sacred ritual. Recent or contemporary (...) experiences acquire meaning only insofar as they can be subsumed within Biblical categories of events and their interpretation bequeathed to the community through the medium of Scripture, that is to say, only insofar as they can be transfigured, ritually and liturgically, into repetitions and reenactments of ancient happening. In such liturgical commemoration, the past exists only by means of recitation; the fundamental goal of such recitation is to make it live again in the present, to fuse past and present, chanter and hearer, into a single collective entity. History, in the sense that we understand it to consist of unique events unfolding within irreversible linear time, is absorbed into cyclical, liturgical memory.This article argues that the question of Jewish history--both medieval and post-Holocaust--poses in a compelling fashion the question of the relationship between memory and history more generally, and serves to contest the current tendency in academic historiography to collapse history into memory. It claims that to the extent that memory "resurrects," " re-cycles," and makes the past "reappear" and live again in the present, it cannot perform historically, since it refuses to keep the past in the past, to draw the line, as it were, that is constitutive of the modern enterprise of historiography. (shrink)

This article attempts to add a corrective to the exclusive focus of the academic historiography of republicanism on the mainstream of the tradition in Italy and north-western Europe by bringing a perspective from the European south-east on the transmission and evolution of republican ideas. An illustration of this broader perspective on the history of republicanism is provided by the treatise Hellenic Nomarchy anonymously published in Italy in 1806. The article examines the origins of Modern Greek republicanism, the meaning (...) of ‘nomarchy’ and the context and sources of the work. It stresses its social and political radicalism and points to its affinities with the ideas of 18th-century Tuscan republicanism and with the work of Vittorio Alfieri and Ugo Foscolo. (shrink)

Historiography regularly encounters a crisis. This is mainly due to methodological reasons. History is not a representation of the past based on some archival materials because, firstly, the past is not available, secondly, the past, and therefore the present and the future, cannot be thought anew, and the historical research will not find new facts. New methods are needed to rethink the idea of the past. Recently, indicators of the development of science are in academic journals. Therefore, their (...) analysis will allow through comparison to highlight the lacks of the historiography’s current state and identify the perspectives of their correction. (shrink)

This original work caps years of thought by Leonard Krieger about the crisis of the discipline of history. His mission is to restore history's autonomy while attacking the sources of its erosion in various "new histories," which borrow their principles and methods from disciplines outside of history. Krieger justifies the discipline through an analysis of the foundations on which various generations of historians have tried to establish the coherence of their subject matter and of the convergence of historical patterns. The (...) heart of Krieger's narrative is an insightful analysis of theories of history from the classical period to the present, with a principal focus on the modern period. Krieger's exposition covers such figures as Ranke, Hegel, Comte, Marx, Acton, Troeltsch, Spengler, Braudel, and Foucault, among others, and his discussion involves him in subtle distinctions among terms such as historism, historicism, and historicity. He points to the impact on history of academic political radicalism and its results: the new social history. Krieger argues for the autonomy of historical principles and methods while tracing the importation in the modern period of external principles for historical coherence. Time's Reasons is a profound attempt to rejuvenate and restore integrity to the discipline of history by one of the leading masters of nineteenth- and twentieth-century historiography. As such, it will be required reading for all historiographers and intellectual historians of the modern period. (shrink)

The historiography on American science and technology in the 1970s is still small, yet there are already three distinct strands of work: studies of countercultural scientists, portrayed as enacting or advocating ‘groovy’ research; studies of the politically polarized debate pitting conservative and libertarian ‘cornucopianists’ against environmentalists and modelers forecasting resource scarcity; and studies of the early commercialization of technoscience (e.g., biotechnology) that took off in the 1980s. Left out, I argue, are a class of ‘square scientists’ with little sympathy (...) for the counterculture, and yet open to (even eager for) a new kind of science oriented to the same problems activists said they wanted science to solve: pollution, mass transit, housing, biomedicine, disability technologies, pedagogical machines, etc. Square scientists at places like NASA and Texas Instruments adapted military-industrial-academic templates to a wide variety of socially ‘relevant’ topics in the 1970s. Yet square scientists still looked to the military-industrial complex for allies, rather than to countercultural colleagues. This potential middle ground remained excluded – contributing, in large part, to the failure of schemes to reorient US R&D to civilian social problems, and to the invisibility of the squares in today's historical accounts. (shrink)

Argentine historiography in general, and the history of the Argentine Left in particular, does not receive the attention it deserves in the Anglo-Saxon academic world, due to linguistic and cultural barriers. In this article, we attempt to review for the English-reading public three recent contributions to the history of Marxism in Argentina (Horacio Tarcus's Marx en la Argentina: Sus primeros lectores obreros, intelectuales y científicos, Hernán Camarero's A la conquista de la clase obrera: Los comunistas y el mundo (...) del trabajo en la Argentina, 1920–1935 and Osvaldo Coggiola's Historia del trotskismo en Argentina y América Latina) covering the entire historical spectrum from the early history of Argentine socialism to the history of the PCA and, finally, to the history of local Trotskyism. We attempt to place these works in the context of Argentine historiography and of the political context in which those books were written. (shrink)

Using Shahzad Bashir’s open-access publication A New Vision for Islamic Pasts and Futures as a baseline, this symposium debates whether and how intellectual history can be done otherwise. Mohamed ‘Arafa follows Bashir’s invitation to explore the potential of open-ended historiographies when he thinks about the viability of a flexible method to interpret Sharī ʿ a. Nader El-Bizri interrogates whether the assemblage of personal experiential accounts offered by Bashir can be framed within the discourse of intellectual history at all. Nauman Faizi (...) reads Bashir’s approach as a radical attempt to open up hermeneutical possibilities. Lena Salaymeh suggests that modern aesthetics can contribute to neo-colonial distortions of the Islamic tradition, rather than offering alternatives to positivist historiography. Bashir proposes in his response that academics adopt generosity as an analytical gesture in their academic writing, a generosity that would enable different ways of being human in the world. (shrink)

"This book introduces a new way of looking at the writing of history. Rather than as the production of knowledge or the telling of stories, it sees writing history as an ethical, existential and emotional engagement with the people from the past. The conceptual and philosophical basis for this view is provided by the philosophy of Emmanuel Levinas. In the first part, the view is presented and contrasted with other, competing views, such as those of Hans-Georg Gadamer and Michel Foucualt. (...) In the second part, the view is argued for, most importantly by an in-depth discussion of one specific tradition of history-writing, and a series of close readings of several classical works from the history of historiography. The third part, finally, explores some of the methodological consequences of this view, and applies it to a non-academic way of dealing with the past, namely historical performance practice in music. The book features a foreword by Frank Ankersmit"--Provided by publisher. (shrink)

The shadow cast by National Socialism over the German academic world, and Koselleck’s close relations with the Nazi lawyer Carl Schmitt, constitute a challenge for a historical inquiry of Koselleck’s historiography. To address this challenge, I propose a ‘close contextual reading’ of an article published in 1965 (‘Geschichtliche Prognose in Lorenz von Steins Schrift zur preussischen Verfassung’) in which Koselleck puts forward one of his major diagnoses of how the conception of history had evolved since 1750. This article (...) praises Lorenz von Stein (1815–1890), a German public administration scholar and lauds him as a model after the French Revolution. 15 years later, Koselleck showed how much he valued this article by including it in his historiographic manifesto: Futures Past: On the Semantics of Historical Time (1979). To try to grasp the meaning and the historiographical, academic, and political issues raised by this diagnosis, I will start from the text, from the portrait that Koselleck draws of the historian in it, from its paratext, its references, its editorial history. As a result, this article proposes a specific way of contextualizing, and highlights the extent to which the label ‘theory’ represented a battleground in West Germany in the 1960s and 1970s. (shrink)

While foregrounding the historiography of HIV and AIDS in the South African context, this article analyses AIDS as simultaneously existing in three spheres: first, virtually – as the subject matter of electronically measurable research; second, academically – as a topic of research in the discipline of History; and third, actually – as a complex health concern and signifier that, via the field of Medical and Health Humanities, could allow for new collaborations between historians and others interested in understanding AIDS. (...) Throughout, the central focus is the discipline of History and the global trends that become evident when examining metrics about AIDS research, particularly those that show the hierarchies of knowledge ‘production’, the reinforcement of disciplinary boundaries, and the discrepancy between the amount of research ‘produced’ by scientific and humanities disciplines. Overall, the article suggests that ‘post-AIDS’ is not currently helpful to health historians working on South African and other majority world contexts. More specifically, the article reflects on what AIDS histories still need to be written, and I argue that Medical and Health Humanities could provide a space for historians to work within and across disciplinary boundaries given the ever evolving remit of AIDS histories, temporalities, and narratives. (shrink)

The study of philosophical terms and doctrines in the Mahābhārata touches not only on important aspects of the contents, composition and the historical contexts of the epic, but also on the historiography of Indian philosophy. General ideas about the textual history of the epic and the distinction between “didactic” and “narrative” parts have influenced the study of epic philosophy no less than academic discussions about what is philosophy in India and how it developed. This results in different evaluations (...) of the place of philosophical texts in the epic and their relationship to the history of Indian philosophy. While some scholars have suggested that there is a “philosophy of the epic” its composers wished to propagate, others have argued that “philosophy” is included in the epic either in a “proto” form or in a variety of doctrines they deemed relevant. The article discusses these views and some of the heuristic assumptions on which they are based. It proposes to widen the scope of analysis by paying more attention to the interplay of narrative and didactic passages, the various ways in which philosophy is presented in the epic, and its connection to a larger spectrum of the reception of philosophy in textual genres and by audiences outside the expert circles of the philosophical schools. (shrink)

In the early decades of the 20th century, women's access to the historical discipline followed fundamentally two paths. For the first time, some (a small minority) entered the profession as academic historians; others worked outside or on the margins of academia, pursuing their research interests as independent scholars. What did being an independent scholar mean for these women? Was it always a form of externally imposed marginalization? My paper argues that this is not the case. First of all, being (...) an independent scholar did not necessarily mean marginality. Some of these women scholars exerted a deep influence on 20th century historiography, and their work is still influential today. Quite apart from posthumous fame, moreover, it should be noted that the lack of academic affiliation did not necessarily preclude for some of these women the possibility of recognition and influence during their lives. Secondly, we should be careful not to assume that being an independent scholar was invariably an externally imposed marginalization. Some of these women scholars can be defined as ‘obligatory amateurs,’ because they were frustrated in their attempt to pursue an academic career. But others, in contrast, deliberately chose independent scholarship over an academic job, and can thus be defined ‘amateurs by choice.’ What was the motivation behind this choice? I argue that an important factor was the resilience of the amateur tradition in historical writing. The amateur tradition offered a strong counterbalance to women's marginality in academia and a source of positive values and models for their participation in the intellectual life. (shrink)

Argentine historiography in general, and the history of the Argentine Left in particular, does not receive the attention it deserves in the Anglo-Saxon academic world, due to linguistic and cultural barriers. In this article, we attempt to review for the English-reading public three recent contributions to the history of Marxism in Argentina covering the entire historical spectrum from the early history of Argentine socialism to the history of the PCA and, finally, to the history of local Trotskyism. We (...) attempt to place these works in the context of Argentine historiography and of the political context in which those books were written. (shrink)

The influence of European and especially German historiography on the formation of the modern academic discipline in Japan is undisputed, as is the importance of the German historian Ludwig Rieß. Undeniably, Rieß contributed to the organization of the academic discipline by teaching future historians and taking an active part in the establishment of the Historical Society, as well as by the example of his own research in the history of Japan. But how significant was his influence on (...) the establishment and maintenance of archives in Japan? Japanese scholars had been collecting and working with primary documents long before Rieß arrived; indeed, the earliest efforts predate even the measures introduced under the Meiji government in the 1870s. This article outlines the beginnings of komonjogaku (the study of primary documents), giving particular attention to the work of its pioneer, Kume Kunitake. The author argues that while European methods based on archival research inspired and served to justify Japanese activities, indigenous traditions were at least equally important. Moreover, parallels with western countries are not merely a result of western imports but reflect the common responses to global processes in the late 19th and early 20th centuries. (shrink)

Scientization of the Social – Politization of Knowledge? On a Narrative of the History of the Twentieth Century. The spread of scientific methods and expert cultures in the social, political and economic fields represents a key aspect of twentieth century history. In German-speaking historiography, the “scientization of the social” has advanced to an influential concept for research into the role of social and human sciences within this development. Exploring this analytical framework against the background of methodological debates, this paper (...) raises the question of how the relationship between the academic and the political spheres in modern societies can be theoretically conceived. (shrink)

This paper revisits the historiography of seventeenth-century scientific academies by analyzing an informal academy established in Coimbra (Portugal) by André de Almada, a nobleman and professor of theology at the University of Coimbra. By promoting this academy and sponsoring the publication of science books, Almada stimulated research on astronomy and animated links of patronage, which included not only members of the universities but also the community of astronomers and astrologers active in Lisbon. This paper challenges the traditional view of (...) academic societies as innovative institutions opposed to the old-fashioned universities and provides an insight into the complex relationship established between patronage, the institutional settings, and the practices of science in a country wherein science was poorly institutionalized and political power increasingly centralized. (shrink)

Largely unacknowledged by historians of the human sciences, late-19th-century psychical researchers were actively involved in the making of fledgling academic psychology. Moreover, with few exceptions historians have failed to discuss the wider implications of the fact that the founder of academic psychology in America, William James, considered himself a psychical researcher and sought to integrate the scientific study of mediumship, telepathy and other controversial topics into the nascent discipline. Analysing the celebrated exposure of the medium Eusapia Palladino by (...) German-born Harvard psychologist Hugo Münsterberg as a representative example, this article discusses strategies employed by psychologists in the United States to expel psychical research from the agenda of scientific psychology. It is argued that the traditional historiography of psychical research, dominated by accounts deeply averse to its very subject matter, has been part of an ongoing form of ‘boundary-work’ to bolster the scientific status of psychology. (shrink)

The attention being paid to ethics education in accounting has been increasing, especially after the corporate accounting scandals at the turn of the century. This paper provides a comprehensive overview of the existing research in the field of ethics education in accounting. To synthesize past research, a bibliometric analysis that references 134 primary studies is performed and three bibliometric methods are applied. First, we visualize the historical evolution of ethics education in accounting research through historiography. Second, we use bibliographic (...) coupling to identify clusters of ethics education in accounting research before, during, and after major corporate scandals. Third, we perform a co-word analysis to connect the identified patterns into a map of a contextual space. The results reveal, in each decade, not only an increasing academic focus on this field of research, but also an increasing number of different research clusters. While the clusters Factors affecting moral judgement, Perception of ethics, and Lack of ethics topics in the last research period develop further from the respective clusters in the previous periods, Accounting beyond technical skills, Integration of ethics in accounting education, Use of developed ethics frameworks, and Professional values on the contrary develop anew in the last decade, as a consequence of a growing demand for teaching ethics. Overall, the paper presents the development patterns of ethics education in accounting research and sets up a research agenda that encourages future research. (shrink)

History in a Post-Truth World: Theory and Praxis explores one of the most significant paradigm shifts in public discourse. A post-truth environment that primarily appeals to emotion, elevates personal belief and devalues expert opinion has important implications far beyond Brexit or the election of Donald Trump, and has a profound impact on how history is produced and consumed. Post-truth history is not merely a synonym for lies. This book argues that indifference to historicity by both the purveyor and recipient, contempt (...) for expert opinion that contradicts it, and ideological motivation are its key characteristics. Taking a multidisciplinary approach, this work explores some of the following questions. What exactly is post-truth history? Does it represent a new phenomenon? Does the historian have a special role to play in preserving public memory from 'alternative facts'? Do academics more generally have an obligation to combat fake news and fake history both in universities and on social media? How has a 'post-truth culture' impacted professional and popular historical discourse? Looking at theoretical dimensions and case studies from around the world, this book explores the violent potential of post-truth history and calls on readers to resist. (shrink)

My purpose in this essay is to describe and define the ways in which Afro-American women intellectuals, in the last decade of the nineteenth century, theorized about the possibilities and limits of patriarchal power through its manipulation of racialized and gendered social categories and practices. The essay is especially directed toward two academic constituencies: the practitioners of Afro-American cultural analysis and of feminist historiography and theory. The dialogue with each has its own peculiar form, characterized by its own (...) specific history; yet both groups are addressed in an assertion of difference, of alterity, and in a voice characterized by an anger dangerously self-restrained. For it is not in the nature of Caliban to curse; rather, like Caliban, the black woman has learned from her behaviour of her master and mistress that if accommodation results in a patronizing loosening of her bonds, liberation will be more painful. Hazel V. Carby is assistant professor of English at Wesleyan University. She is the coauthor of the Empire Strikes Back: Race and Racism in Seventies Britain and the author of Uplifting as They Write: The Emergence of the Afro-American Woman Novelist. (shrink)

This essay aims to reappraise Agnes Arber's contribution to the history of science with reference to her work in the history of botany and biology. Both her first and her last books are classics: the former in the history of botany, the latter in that of biology. As such, they are still cited today, albeit with increasing criticism. Her very last book was rejected by Cambridge University Press because it did not meet the publisher's academic standards – we shall (...) return to it in due course. Despite Kathryn Packer's two essays about Arber's life in context, much remains to be done toward a just appreciation of her research. We need such a reappraisal in order to avoid anachronistic criticisms of her contributions to the historiography of botany, or, on the other hand, uncritical applause for her studies in plant morphology. (shrink)

The historiographical narrative describing early modern European philosophy as the confrontation between rationalism and empiricism and its overcoming through the Kantian synthesis had a huge spread in Argentina. This article investigates the genesis of this traditional account in the universities of Córdoba, Buenos Aires and La Plata between 1780 and 1920. It offers an introduction concerning the formation of this narrative in Europe and a survey of the teaching of early modern philosophy in Argentina during that period. It concludes that, (...) although some of its components are found during the nineteenth century, it was only in the second decade of the twentieth century that the traditional narrative was formulated in its entirety, in parallel with the introduction of Kantianism in Argentine. However, the construction of this narrative is not merely explained by this fact but also by the weight that the history of philosophy gained in the syllabus as part of the demands involved in the shaping of the academic philosophical field. Finally, this paper suggests ways to reconfigure and renew the canon. (shrink)

Broadly defined as adherence to teachings of Christian Wolff (1679–1754), Wolffianism characterized much of the mainstream of German academic philosophy for at least half the eighteenth century. German Pietism, by contrast, defined in its narrowest sense as a late-seventeenth- and eighteenth-century movement for the renewal of the Lutheran Churches of the Holy Roman Empire, has long figured in the history of German “Enlightenment” philosophy as Wolffianism’s anti-philosophical, religious foil. The conventional portrait of Wolffianism and Pietism as antithetical to one (...) another, which has long structured the historiography of eighteenth-century German philosophy, is by no means implausible, but it has been undermined over the past several decades by a significant and growing body of new research. This essay offers a panoramic survey and critical assessment of the state of the field. (shrink)

Despite growing public concerns around socio-scientific problems and the significance of these problems to everyday life, there is a dearth of sociological literature addressing the production and diffusion of the natural sciences in Australia. In particular, critical analyses of scientific knowledge production and diffusion relative to the actions of the state, the market and civil society are largely absent. This thesis sets out to mitigate this situation by contributing a critical historiography of scientific knowledge production and diffusion as it (...) relates to Australia since white settlement. It is anticipated that this work will open up the topic for further academic research and rational debate. This thesis explores the production and diffusion of scientific knowledge through the lens of social dynamics that have emerged in Australia between the 1770s and the 2010s. The research relies primarily on the theoretical work of Max Weber in order to identify and analyse the conception of rationality and its application to social action that is present in the policy and praxis of the natural sciences in Australia. In particular, the relationships between the state, the market and civil society are analysed using secondary data drawn from published histories, official documents and the formal policies and practices of the state and the market during this period. A tripartite analytical model has been created specifically for this thesis and is utilised to trace scientific knowledge production and diffusion through the transformative social processes associated with instrumentalism, bureaucratisation, developmentalism, environmentalism, postmodernism and neoliberalism. Rationality is applied in three ways: as non-instrumental science produced to further human understandings of the natural world and to promote the development of civil society; as pre-instrumental science produced by the state to in order to develop markets and for other instrumental purposes such as national defense strategies; and as instrumental scientific knowledge produced by the participants in the market expressly to enhance their own position in the market. The research reveals that instrumental rationality has been an enduring concept in the policy and praxis of the natural sciences in Australia. Moreover, this thesis finds that a strong tension is often present between non-instrumental notions of scientific knowledge and those practices that are predominantly instrumental. Through each of the periods studied the state and the market have been close confederates, often working together to realize instrumental outcomes through the knowledge produced by natural science. In particular, administrative and economic ends are seen to be primary; ends associated with more normative intentions, such as the nurturing of civil society, have been regularly overlooked in favour of strictly instrumental aspirations. This continuing instrumentality has altered the relationships between the state, the market and civil society during each period studied. On the current trajectory, the policy and praxis of the natural sciences in Australia may yet begin to compromise the sovereignty of that nation state and the authority of its citizenry. (shrink)

In inter-war France, history of philosophy was a very important academic discipline, but nevertheless its practitioners thought it necessary to defend its identity, which was threatened by its vicinity to many other disciplines, and especially by the emergent social sciences and history of science. I shall focus on two particular issues that divided traditional historians of philosophy from historians of science, ethnologists and sociologists, and that became crucial in the definition of the identity of their disciplines: the conception of (...) history and the interpretation of texts. By analysing representative discussions and positions, I shall show that traditional historians of philosophy needed to reassert their own approach to history, which, borrowing the term from Bergson, I define as ‘snapshot’. This approach is focused on a particular idea or text rather than a narrative. I shall also show that history of philosophy, in its traditional form, would have been undermined both intellectually and institutionally by the opposite ‘narrative’ approach of history of science and of the social sciences. Social scientists openly attacked history of philosophy’s methods and, in the eyes of traditional philosophers, its existence as an academic discipline. The same opposition is to be found in evaluation of past texts, which for traditional historians of philosophy were to be read as timeless documents, while for historians of science, ethnologists and sociologists were to be considered as documents exhibiting a particular mentality. However, between these alternatives there were intermediate positions. I shall in particular consider that of Léon Brunschvicg: he embraced a narrative approach and considered texts as documents of different ways of thinking, but at the same time carried on employing philosophical methods and defending the institutional position of philosophy. I shall argue that this was possible partly because of the considerable amount of power he enjoyed at the Sorbonne. (shrink)

This article deals with the relationship between the creator of psychoanalysis, Sigmund Freud, and the Latvian-born Chilean professor of physiology – and endocrinologist and anthropologist – Alejandro (or Alexander) Lipschütz. Up till now, the historiography of psychoanalysis in Chile has ignored the existence of this relationship, that is to say, the fact that there exists an interesting exchange of correspondence as well as references to Lipschütz in some important works published by Freud and in Freud’s correspondence with the Hungarian (...) psychoanalyst Sándor Ferenczi. There are also references to works on psychoanalysis carried out by Lipschütz in Chile. The Freud–Lipschütz relationship allows us to examine two interesting topics in contemporary historiographical approaches to psychoanalysis. First, it permits us to reflect on the connections that Freud and Ferenczi sought to establish between psychoanalysis and biology (endocrinology in particular) as a strategy to address criticism of the scientific foundations of psychoanalysis and, therefore, to help legitimize psychoanalysis in the field of science. Second, the relationship between Freud, working in a culturally influential city such as Vienna, and Lipschütz, working in a ‘peripheral’ country such as Chile, paves the way to reflect on the consequences of a history of psychoanalysis written from the perspective of the ‘margins’. This is a history that focuses not on regions where early industrialization and modernization processes, along with an important academic and scientific tradition, help explain the interest in and reception of psychoanalysis, but on regions where different sets of conditions have to be examined to explain appropriation and dissemination processes. (shrink)

Cultural Memory, Memorials, and Reparative Writing examines the ways in which memory furnishes important source material in the three distinct areas of critical theory, memoir, and memorial art. The book first shows how affect theorists have increasingly complemented more traditional archival research through the use of "academic memoir." This theoretical piece is then applied to memoir works by Caribbean writers Dionne Brand and Patrick Chamoiseau, and the final case study in the book interprets as memorial art Kara Walker's ephemeral (...) 80,000 pound sugar sculpture of 2014. Memory as method; memory as archive; memorial as affect: this book looks at the interplay between archival sources on the one hand, and the affective memories, both personal and collective, that flow from, around, and into the constantly shifting record of the past. (shrink)