Reason and Religion in Modern History

2019 ◽  
pp. 199-241
Author(s):  
Joshua Bennett
Keyword(s):  
Intellectual History ◽  
Psychology Of Religion ◽  
John Stuart Mill ◽  
Modern History ◽  
Sense Data ◽  
Rational Theology ◽  
Intellectual Origins ◽  
The World ◽  
History Of ◽  
Alternative Reading

This chapter focuses on Victorian debates over the intellectual origins of modernity. These hinged on competing interpretations of the place of the seventeenth and eighteenth centuries in the history of ‘mind’. Secularly inclined sociological critics such as Henry Thomas Buckle, who held to an epistemological phenomenalism influenced by John Stuart Mill and Auguste Comte, hailed these periods for having refined the inductive sciences which drove true progress. An alternative reading of post-Reformation intellectual history, developed by John Tulloch and others, and attacked by agnostics, instead credited it with having made rational theology possible. Underlying these debates was the question of whether experience was confined to the world of sense data, or else also encompassed the intuitive powers of mind. William Inge, in dialogue with Idealist philosophy, developed the latter possibility, in ways that hinted at the development of the apologetic authority of history into a new concern with the psychology of religion.

The National and the Universal

2020 ◽  
pp. 368-386
Author(s):  
Sarah Collins
Keyword(s):  
Nineteenth Century ◽  
Cultural Difference ◽  
John Stuart Mill ◽  
Late Nineteenth Century ◽  
Johann Gottfried Herder ◽  
Early Nineteenth Century ◽  
The World ◽  
Respective Treatment ◽  
History Of

This chapter examines the continuities between the categories of the “national” and the “universal” in the nineteenth century. It construes these categories as interrelated efforts to create a “world” on various scales. The chapter explores the perceived role of music as a world-making medium within these discourses. It argues that the increased exposure to cultural difference and the interpretation of that cultural difference as distant in time and space shaped a conception of “humanity” in terms of a universal history of world cultures. The chapter reexamines those early nineteenth-century thinkers whose work became inextricably linked with the rise of exclusivist notions of nationalism in the late nineteenth century, such as Johann Gottfried Herder and John Stuart Mill. It draws from their respective treatment of music to recover their early commitment to universalizable principles and their view that the “world” is something that must be actively created rather than empirically observed.

scholarly journals Pierre Monbeig and the Formation of Geography in Brazil (1925-1957): Geohistory of Knowledge, Intellectual History and the Insertion of Brazilian Geography into the World-Science

2020 ◽  
Author(s):  
Larissa Alves de Lira
Keyword(s):  
Intellectual History ◽  
History Of Science ◽  
World Science ◽  
Empirical Results ◽  
The World ◽  
University Professor ◽  
History Of ◽  
Intellectual Context

This paper aims to present the exemplarity of an intellectual meeting between a French intellectual, trained in history and geography at the Sorbonne, France (before spending time in Spain during the beginning of his doctorate), and the “Brazilian terrain”. From his training to his work as a university professor in Brazil, what I want to characterize is a transnational intellectual context in the domain of the history of science, using geographical reasoning as a reference. However, before becoming aware of these intellectual processes, it should be said that at the base of this context lies the Brazilian space. This kind of reasoning as a proposed methodology is named here the geohistory of knowledge. In this paper, I seek to present this methodology and its theoretical and empirical results, focusing on how the construction of contextualization can be related to space.

Introduction

2020 ◽  
pp. 1-30
Author(s):  
William Ghosh
Keyword(s):  
Twentieth Century ◽  
Intellectual History ◽  
Caribbean Region ◽  
The Political ◽  
The World ◽  
Colonial Experience ◽  
History Of ◽  
The Caribbean ◽  
Formed Part ◽  
Historical Past

V.S. Naipaul is one of the most internationally acclaimed twentieth-century writers from the Caribbean region. Yet it is usually assumed that he was neither much influenced by the Caribbean literary and intellectual tradition, nor very influential upon it. This chapter argues that these assumptions are wrong. It situates Naipaul’s life and work within the political, social, and intellectual history of the twentieth-century Caribbean. Naipaul’s work formed part of a larger historical debate about the sociology of slavery in the Caribbean, the specificity of Caribbean colonial experience, and the influence of that historical past on Caribbean life, culture, and politics after independence. The chapter closes with a reading of Naipaul’s late, retrospective book about Trinidad, A Way in the World.

Introduction: In Defence of Paraphrase

2020 ◽  
pp. 1-38
Author(s):  
Patrick Fessenbecker
Keyword(s):  
Twentieth Century ◽  
Literary Criticism ◽  
Intellectual History ◽  
Literary Studies ◽  
Reading Practice ◽  
The World ◽  
History Of ◽  
Art For Art's Sake ◽  
Aesthetic Structure

How did “reading for the message,” a mark of shame among literary critics, yet in many ways an ordinary reading practice, become so marginalized? The origins of this methodological commitment ultimately are intertwined with the birth of literary studies itself . The influential aestheticist notion of “art for art’s sake” has several implications crucial for understanding the intellectual history of literary criticism in the twentieth century: most important was the belief that to “extract” an idea from a text was to dismiss its aesthetic structure. This impulse culminated in the New Critical contention that to paraphrase a text was a “heresy.” Yet this dominant tradition has always co-existed with practical interpretation that was much less formalist in emphasis. A return to the world of American literary criticism in 1947, when Cleanth Brooks’s The Well-Wrought Urn was published, shows this clearly: many now-forgotten critics were already practicing a form of criticism that emphasized literary content, and often overly rejecting Brooks’s insistence that reading for the content or meaning of a poem betrayed its aesthetic nature.

American Foreign Policy

2017 ◽  
Keyword(s):  
Foreign Policy ◽  
International Relations ◽  
Intellectual History ◽  
American Foreign Policy ◽  
Late Nineteenth Century ◽  
Wide Range ◽  
The World ◽  
History Of ◽  
Late Nineteenth ◽  
Clash Of Civilisations

This book brings together international relations scholars, political theorists, and historians to reflect on the intellectual history of American foreign policy since the late nineteenth century. It offers a nuanced and multifaceted collection of essays covering a wide range of concerns, concepts, presidential doctrines, and rationalities of government thought to have marked America’s engagement with the world during this period: nation-building, exceptionalism, isolationism, modernisation, race, utopia, technology, war, values, the ‘clash of civilisations’ and many more.

The Scottish Catholic Enlightenment

1991 ◽  
Vol 30 (1) ◽  
pp. 20-62 ◽  
Author(s):  
Mark Goldie
Keyword(s):  
Intellectual History ◽  
Social Theory ◽  
Alternative View ◽  
Scottish Enlightenment ◽  
Roman Catholicism ◽  
The Enlightenment ◽  
The World ◽  
Catholic Enlightenment ◽  
Royal Road ◽  
History Of

In the eighteenth century, most Scottish Protestants took it for granted that Roman Catholicism was antithetical to the spirit of “this enlightened age.” Amid the several polarities that framed their social theory—barbarism and politeness, superstition and rational enquiry, feudal and commercial, Highland and Lowland—popery in every case stood with the first term and Protestantism with the second. Sir Walter Scott's Redgauntlet, set in the 1760s, is redolent of these contrarieties. He draws a stark contrast between the world of Darsie Latimer, the cosmopolitan, bourgeois, and Presbyterian world of an Edinburgh attorney, and the world of Hugh Redgauntlet, rugged and rude, clannish and popish. When the Stuart Pretender appears on the scene he is disguised as a prelate, his odor more of sinister hegemony than of pious sanctimony. Scott's tableau captured the Enlightenment commonplace that the purblind faith of popery was a spiritual halter by which the credulous were led into political despotism. Catholicism, by its treasonable Jacobitism and its mendacious superstition, seemed self-exiled from the royal road of Scottish civil and intellectual improvement.It is not too harsh to suggest that modern scholarship on the Scottish Enlightenment has implicitly endorsed this view, for next to nothing has been written about the intellectual history of Scottish Catholicism, let alone anything comparable with the two full-scale studies now available on the English Catholic Enlightenment. One historian has suggested an alternative view, by suggesting that, in the emergence of the Scottish Enlightenment, it was Catholics and Episcopalians who, as alienated outsiders, helped loosen the straitjacket of Calvinist orthodoxy.

scholarly journals JOHN STUART MILL: LAW, MORALITY, AND LIBERTY

2016 ◽  
Vol 15 (3) ◽  
pp. 879-891 ◽  
Author(s):  
H. S. JONES
Keyword(s):  
Early Modern ◽  
Intellectual History ◽  
Early Modern Period ◽  
John Stuart Mill ◽  
History Of Political Thought ◽  
Cambridge University ◽  
Vast Literature ◽  
History Of ◽  
The 1960S ◽  
The One

Ever since the resurgence of the sub-discipline in the 1960s, the foremost achievements of the history of political thought have dealt with the early modern period. The classics of the genre—Laslett's edition of Locke, Pocock'sMachiavellian Moment, Skinner'sFoundations—have all dealt with that period, and it is hard to think of any works on the nineteenth century that have quite the same stature. Of all the canonical political thinkers, John Stuart Mill is perhaps the one who has proved resistant to the contextualist method. There is a vast literature on Mill, and many historians have written penetratingly about him—Stefan Collini, William Thomas, Donald Winch—but there has hitherto been no historically grounded study of his thought to rival, say, John Dunn on Locke or Skinner on Hobbes, or even a host of learned monographs. Before Varouxakis's book, no study of Mill had been published in Cambridge University Press's flagship series in intellectual history, Ideas in Context. But all that has changed. In these two works, published more or less concurrently, we have two triumphs for contextualism. They demonstrate in impressive detail just why it matters in reading Mill to get the history right.

scholarly journals Against the Modern World

2005 ◽  
Vol 22 (2) ◽  
pp. 108-110
Author(s):  
Ali Hassan Zaidi
Keyword(s):  
Social Justice ◽  
North America ◽  
Intellectual History ◽  
Modern World ◽  
World Religions ◽  
Perennial Philosophy ◽  
The World ◽  
History Of ◽  
Muslims In Europe ◽  
Muslim Scholars

One effect of 9/11 has been that Muslim voices, which until then had beenmostly ignored, are increasingly reaching a wider audience of other Muslimsand non-Muslims. In Europe and North America, this has meant that selfidentified“progressive” Muslim scholars who emphasize social justice, aswell as “traditional” Muslims who emphasize Islam’s spiritual or esotericdimension, have been contributing in a much more vocal manner to the contemporaryinterpretation of what it means to be Muslim. Since most of theleading figures presented herein are Sufi Muslims of a particular strand ofesoteric Islam, this book helps fill an important lacuna concerning the developmentof the traditionalist position – a position that has been voiced bysuch Muslim scholars as Seyyed Hossein Nasr and Martin Lings.Sedgwick promotes the book as a biography of René Guénon (1886-1951) and an intellectual history of the traditionalist movement that heinaugurated in the early twentieth century. Guénon’s movement combineselements of perennial philosophy, which holds that certain perennial problemsrecur in humanity’s philosophical concerns, and that this perennialwisdom is now only found in the traditional forms of the world religions ...

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