The Disciples of Mutis and the Enlightenment in New Granada: Education, History and Literature

1980 ◽  
Vol 37 (2) ◽  
pp. 179-192
Author(s):  
John F. Wilhite

José Celestino Mutis, physician, naturalist and educator, and a native of the port of Cádiz in Spain, arrived at the Spanish viceroyalty of New Granada in the year 1760 as personal physician to Viceroy Messía de la Zerda. His arrival coincided with the beginning of a period of change in the cultural history of that reino or “kingdom”. Progressive reform in the colonial universities, stimulus to scientific study, new directions in philosophic and political thought and the formation of an enlightened society were the contributions don José made to the cultural partrimony of New Granada. The results of his activity in this viceroyalty were manifestations of that period in history which is termed the Enlightenment.

2018 ◽  
Vol 63 (2) ◽  
pp. 209-242
Author(s):  
JAMES POSKETT

AbstractWhat is the history of science? How has it changed over the course of the twentieth century? And what does the future hold for the discipline? This ‘Retrospect’ provides an introduction to the historiography of science as it developed in the Anglophone world. It begins with the foundation of the Cambridge History of Science Committee in the 1940s and ends with the growth of cultural history in the 2000s. At the broadest level, it emphasizes the need to consider the close relationship between history and the history of science. All too often the historiography of science is treated separately from history at large. But as this essay shows, these seemingly distinct fields often developed in relation to one another. This essay also reveals the ways in which Cold War politics shaped the history of science as a discipline. It then concludes by considering the future, suggesting that the history of science and the history of political thought would benefit from greater engagement with one another.


Author(s):  
Christopher J. Berry

This term refers to the intellectual movement in Scotland in roughly the second half of the eighteenth century. As a movement it included many theorists – the best known of whom are David Hume, Adam Smith and Thomas Reid – who maintained both institutional and personal links with each other. It was not narrowly philosophical, although in the Common Sense School it did develop its own distinctive body of argument. Its most characteristic feature was the development of a wide-ranging social theory that included pioneering ‘sociological’ works by Adam Ferguson and John Millar, socio-cultural history by Henry Home (Lord Kames) and William Robertson as well as Hume’s Essays (1777) and Smith’s classic ‘economics’ text The Wealth of Nations (1776). All these works shared a commitment to ‘scientific’ causal explanation and sought, from the premise of the uniformity of human nature, to establish a history of social institutions in which the notion of a mode of subsistence played a key organising role. Typically of the Enlightenment as a whole this explanatory endeavour was not divorced from explicit evaluation. Though not uncritical of their own commercial society, the Scots were in no doubt as to the superiority of their own age compared to what had gone before.


2015 ◽  
Vol 56 (3) ◽  
pp. 402-421 ◽  
Author(s):  
Christopher Balme ◽  
Tracy C. Davis

If theatre historians had been paying attention to the proceedings at a Gilbert and Sullivan conference in Lawrence, Kansas in 1970, they would have heard a gauntlet strike the ground when Michael R. Booth delivered “Research Opportunities in Nineteenth-Century Drama and Theatre.” He called for research on audiences (“cultural levels, class origins, income, tastes, and development”), performance in the hinterlands (“we know that in 1866 60% of the theatre seats in metropolitan London were outside the West End”), economics (“theatre profits and losses, actors' wages, authors' income, management and organization, the pricing of seats”), and performance techniques (“technical developments in set construction, staging, lighting, traps, and special effects” as well as acting style). This cri de coeur to break the hegemony of literary teleologies is recognizable, in 2015, as a mandate to reorient inquiry toward how repertoires were delivered rather than how authorial talent was paramount, what buttressed profitability rather than what constituted fame, and who sustained a gamut of theatres rather than what demarcated elite taste. It set the agenda for aligning theatre studies in wholly new directions, and without citing a single source or calling out any particular historian it inventoried how theatre history could come into line with social history.


Res Mobilis ◽  
2020 ◽  
Vol 9 (11) ◽  
pp. 3-18
Author(s):  
Carsten Kullmann

This article examines the cultural history of chairs to understand the many meanings the Monobloc can acquire. The history of chairs is traced from post nomadic culture through the Middle Ages to the Enlightenment period and the French Revolution. Subsequently, I will examine the Monobloc from a Cultural Studies perspective and demonstrate how its unique characteristics allow multiple meanings, which are always dependent on context and discourse. Thus, the Monobloc becomes an utterly democratic symbol of popular culture that can be appropriated for any use.


Author(s):  
Paul Sagar

What is the modern state? Conspicuously undertheorized in recent political theory, this question persistently animated the best minds of the Enlightenment. Recovering David Hume and Adam Smith's underappreciated contributions to the history of political thought, this book considers how, following Thomas Hobbes's epochal intervention in the mid-seventeenth century, subsequent thinkers grappled with explaining how the state came into being, what it fundamentally might be, and how it could claim rightful authority over those subject to its power. Hobbes has cast a long shadow over Western political thought, particularly regarding the theory of the state. This book shows how Hume and Smith, the two leading lights of the Scottish Enlightenment, forged an alternative way of thinking about the organization of modern politics. They did this in part by going back to the foundations: rejecting Hobbes's vision of human nature and his arguments about our capacity to form stable societies over time. In turn, this was harnessed to a deep reconceptualization of how to think philosophically about politics in a secular world. The result was an emphasis on the “opinion of mankind,” the necessary psychological basis of all political organization. Demonstrating how Hume and Smith broke away from Hobbesian state theory, the book suggests ways in which these thinkers might shape how we think about politics today, and in turn how we might construct better political theory.


Author(s):  
Laura Brace

This book asks what it means to describe someone as a slave and explores the political dimensions of that question. It argues against the search for a transhistorical and timeless definition of slavery, and offers a critical interrogation of the dominant liberal discourse on slavery from the Enlightenment to the present. It pays particular attention to the meanings of the slavery / freedom binary and to the connections between the past and the present in understanding ‘old’ and ‘new’ slavery. The book is about what it means to think about slavery as a historical process and as a political relation, both in the history of political thought and in present debates about trafficking and incarceration. It argues that we need to bring the concept of slavery back into our understandings of freedom, labour and belonging, and unravel the assumptions behind the meanings we ascribe to personhood, sub-personhood and humanity. From Aristotle and the idea of natural slavery, through Locke’s conception of civil society, Hegel’s master-slave dialectic and J.S. Mill’s analogy of slavery and marriage to the discourse of modern abolition and the idea of trafficking as slavery, the book interrogates what it means to think about the idea of freedom as the opposite of slavery, and draws attention to the significance of the tensions, ambiguities and silences that surround that conception.


2005 ◽  
Vol 49 (3) ◽  
pp. 251-280 ◽  
Author(s):  
Àlvar Martínez-Vidal ◽  
José Pardo-Tomás

The knowledge and interpretation of the practice of anatomy in the Renaissance have recently undergone a profound change. To a large extent, this is the result of new directions taken in the social and cultural history of medicine since the late 1970s. In the last decade, several important works have been published, which are undeniable evidence of this historiographical change. However, there has as yet been no attempt to produce a synthetic view of all this new work, in which there is not always agreement. Such a synthesis would undoubtedly produce an interpretation of Renaissance anatomy very different from the traditional one.


2021 ◽  

A Cultural History of Objects in the Age of Enlightenment covers the period 1600 to 1760, a time marked by the movement of people, ideas and goods. The objects explored in this volume from scientific instrumentation and Baroque paintings to slave ships and shackles encapsulate the contradictory impulses of the age. The entwined forces of capitalism and colonialism created new patterns of consumption, facilitated by innovations in maritime transport, new forms of exchange relations, and the exploitation of non-Western peoples and lands. The world of objects in the Enlightenment reveal a Western material culture profoundly shaped by global encounters. The 6 volume set of the Cultural History of Objects examines how objects have been created, used, interpreted and set loose in the world over the last 2500 years. Over this time, the West has developed particular attitudes to the material world, at the centre of which is the idea of the object. The themes covered in each volume are objecthood; technology; economic objects; everyday objects; art; architecture; bodily objects; object worlds.


2021 ◽  

During the period of the Enlightenment, the word ‘home’ could refer to a specific and defined physical living space, the location of domestic life, and a concept related to ideas of roots, origins, and retreat. The transformations that the Enlightenment encouraged created the circumstances for the concept of home to change and develop in the following three ways. First to influence homemaking were the literary and cultural manifestations that included issues around attitudes to education, social order and disorder, sensibility, and sexuality. Secondly, were the roles of visual and material culture of the home that demonstrated themselves through print, portraiture, literature, objects and products, and dress and fashion. Thirdly, were the industrial and sociological aspects that included concepts of luxury, progress, trade and technology, consumption, domesticity, and the notions of public and private spaces within a home. The chapters in this volume therefore discuss and reflect upon issues relating to the home through a range of approaches. Enlightenment homes are examined in terms of signification and meaning; the persons who inhabited them; the physical buildings and their furniture and furnishings; the work undertaken within them; the differing roles of men and women; the nature of hospitality, and the important role of religion in the home. Taken together they give a valuable overview of the manners, customs, and operation of the Enlightenment home.


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