There is a common tradition in European education going back to the Middle Ages which long played a part in providing the curriculum of schools which catered both for the wealthy and for able sons of less well-to-do families. Originally published in 1974, this volume examines the relationship between education and society in the different countries of Europe from which differences in tradition and practice emerge. The countries discussed include: France, Germany, the former Soviet Union, Poland and Sweden.

Originally published in 1971, this volume examines the relationship between the history and sociology of education. History does not stand in isolation, but has much to draw from and contribute to, other disciplines. The methods and concepts of sociology, in particular, are exerting increasing influence on historical studies, especially the history of education. Since education is considered to be part of the social system, historians and sociologists have come to survey similar fields; yet each discipline appears to (...) have its own aims and methodology. (shrink)

This paper explores the structural similarities between Hegel’s conception of spirit and the Jewish medieval text, the Zohar’s, figuration of Shekhinah. The formal logic of spirit’s self-actualization is historically exemplified by Shekhinah in her existence as divinity’s indwelling presence in the world and her mythic embodiment of Jewish history. This study reads Shekhinah’s journey towards union with God as analogous to spirit’s passage towards absolute knowledge, a passage which concludes with what is often referred to as spirit’s ‘return to (...) its elf.’ Contrary to some popular interpretations of Hegel, spirit’s return is an iterative, tautological return to itself as differentiated in itself. The discussion concludes with the claim that Shekhinah’s eschatological journey towards harmonious reunion with God occurs through a proleptic movement in which biblical past and prophesied future, or the Jews’s historically first and theoretically final redemption from exile, coalesce in a here and now in a similarly iterative manner which precludes it from a determinate, apocalyptic end. (shrink)

Originally published in 1972, this book is concerned with education as part of a larger social history. Chapters include: The roots of Anglican supremacy in English education The Board schools of London The use of ecclesiastical records for the history of education Topographical resources: private and secondary education from the sixteenth to the twentieth century.

In this chapter, the authors engage in a dialogue on what constitutes mathematical practice from pre-Socratic Greeks onto the advent of natural philosophy. The conversation occurred through dialogues between the authors over the period 2016–2019. A coda with relevant content from the Origins section is provided.

Great classic showing that history is not chance but rational process, the evolution of freedom.

Politics and Modernity provides a critical review of the key interface of contemporary political theory and social theory about the questions of modernity and postmodernity. Review essays offer a broad-ranging assessment of the issues at stake in current debates. Among the works reviewed are those of William Connolly, Anthony Giddens, J[um]urgen Habermas, Alasdair MacIntyre, Richard Rorty, Charles Taylor and Roy Bhaskar. As well as reviewing the contemporary literature, the contributors assess the historical roots of current problems in the works of (...) Nietzsche and Max Weber. (shrink)

In this volume, Ernst Troeltsch embraces historical relativity while rejecting historical relativism, and thereby provides a model for the philosophy of history. The volume remains as relevant as it was in 1923.

Feng Youlan's "History of Chinese Philosophy" is at present still the most well-known introduction to Chinese philosophy in any Western language. During the 1980s Feng Youlan published a seven-volume new version of his "History" in which he further developed his view on history so that the work itself can be considered part of the history of Chinese philosophy in this century. This paper presents a preliminary analysis and comparison of the different versions of the "History.".

Bahle, 13, 25 n. 1. Ballinger, 108 n. 3. Borchard, 58 n. 1. Burckhardt, 16 n. 1. Bardach, 495. Bnrgeaa, 611. Buridan, 256*. ...

Like Hayek, Mises moved beyond economics in his later years to address questions regarding the foundation of all social science. But unlike Hayeks attempts, Misess writings on these matters have received less attention than they deserve. Theory and Histor, writes Rothbard in his introduction, "remains by far the most neglected masterwork of Mises. Here Mises defends his all-important idea of methodological dualism: one approach to the hard sciences and another for the social sciences. He defends the epistemological status of economic (...) proposition. He has his most extended analysis of those who want to claim that there is more than one logical structure by which we think about reality. He grapples with the problem of determinism and free will. And presents philosophy of history and historical research. Overall, this is a tremendously lucid defense of the fundamental Misesian approach to social philosophy. "It is Misess great methodological work, explaining the basis of his approach to economics, and providing scintillating critiques of such fallacious alternatives as historicism, scientism, and Marxian dialectical materialism. Austrian economics will never enjoy a genuine renaissance until economists read and absorb the vital lessons of this unfortunately neglected work." Theory and History should be required for any student of 20th century ideas. (shrink)

One of the most influential of the Victorian philosophers, Henry Sidgwick (1838–1900) also made important contributions to fields such as economics, political theory, and classics. An active promoter of higher education for women, he founded Cambridge's Newnham College in 1871. He attended Rugby School and then Trinity College, Cambridge, where he remained his whole career. In 1859 he took up a lectureship in classics, and held this post for ten years. In 1869, he moved to a lectureship in moral philosophy, (...) the subject where he left arguably his greatest mark when he produced this work, regarded as his masterpiece. Published in 1874, the book argues the utilitarian approach to ethics, and a systematic and historically sensitive approach to ethical research that influenced utilitarian philosophers well into the twentieth century. It remains a valuable introduction to the philosophy, practice and history of ethics. This reissue includes the 1877 supplement. (shrink)

Interviews focusing on the last century take a look at history from the standpoint of the ordinary people of the country.

In everyday parlance, "inhibition" suggests repression, tight control, the opposite of freedom. In medicine and psychotherapy the term is commonplace, its definition understood. Relating how inhibition—the word and the concept—became a bridge between society at large and the natural sciences of mind and brain, Smith constructs an engagingly original history of our view of ourselves. Not until the late nineteenth century did the term "inhibition" become common in English, connoting the dependency of reason and of civilization itself on the (...) repression of "the beast within." This usage followed a century of Enlightenment thought about human nature and the nature of the human mind. Smith traces theories of inhibitory control from the moralistic psychologies of the early nineteenth century to the famous twentieth-century schools of Sherrington, Pavlov, and Freud. He finds that the meanings of "inhibition" cross disciplinary boundaries and outline the growth of our belief in the self-regulated person. (shrink)

Part of the educational system in England has been geared towards the preparation of particular professions, while the identity and status of members of some professions have depended significantly on the general education they have received. Originally published in 1973, this volume explores the interaction between education and the professions. It also looks at the education of the main professions in sixteenth century England and at how twentieth century university teaching is a key profession for the training of new recruits (...) to other professions. (shrink)

What are the methodological consequences of the fact that Philosophy has a history and that Philosophy incorporates the products of the history of Philosophy into its current practice? Is an internal ‘philosophical’ history of Philosophy possible and desirable or is the history of Philosophy best approached as a branch of Intellectual History and/or Cultural History. This chapter first sketches some of the history of the study of philosophy’s past and contrasts some widely employed (...) ‘doxological’, ‘anthropological’, and sociological approaches to that study with the approaches employed in a particular, historically recent discipline, History of Philosophy. It argues that History of Philosophy has a distinctive methodological structure which poises it interestingly between the disciplines of History and Philosophy and which can be usefully compared with, but is quite distinct from, that of the History of Science. (shrink)

While the history of science in Polish language has a long history, both intellectual and institutional, it became less visible internationally following the fall of the Iron Curtain. This article looks into the institutional state of history-of-science writing in Poland, and discusses several key focal points that emerged in recent years. By distinguishing between the core history of science, written at institutions devoted to this discipline, and broader academic discussions concerning science's past, I claim that, in (...) recent decades, more important topical and theoretical innovation has come from what we can term the “esoteric” circle (referring to Ludwik Fleck)—that is, scholars who do not identify themselves as historians of science. Given that those scholars from abroad who are interested in Polish history of science are in fact general historians, we get a strong impression that we are witnessing a deeper turn in the field, one with diminishing specialization and greater attention paid to situating science in a broader range of societal processes. (shrink)

The history of the Euclidean Steiner tree problem, which is the problem of constructing a shortest possible network interconnecting a set of given points in the Euclidean plane, goes back to Gergonne in the early nineteenth century. We present a detailed account of the mathematical contributions of some of the earliest papers on the Euclidean Steiner tree problem. Furthermore, we link these initial contributions with results from the recent literature on the problem.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In 1984, John W. Yolton published Perceptual Acquaintance from Descartes to Reid. His most recent book builds on that seminal work and greatly extends its relevance to issues in current philosophical debate. Perception and Reality examines the theories of perception implicit in the work of seventeenth- and eighteenth-century philosophers which centered on the question: How is knowledge of the body possible? That question raises issues of mind-body relation, the way that mentality links with physicality, and the nature of the known (...) world. In contrast to commonsense realism, which suggests that the world is as it appears to be, a more complex theory developed throughout this period. Yolton traces its evolution from Descartes to Kant, via Arnauld, Malebranche, Locke, Berkeley, and Hume. Yolton explains that the new theory postulated two interactive relations between perceivers and the physical world, one physical and causal, the other cognitive. An understanding of this double relation is important for an accurate construction of the history of philosophy. It is also important for contemporary thought because it suggests a way to account for representation (cognitivity) and realism at the same time. (shrink)

An extraordinary history of humanity's changing vision of the universe. In this masterly synthesis, Arthur Koestler cuts through the sterile distinction between 'sciences' and 'humanities' to bring to life the whole history of cosmology from the Babylonians to Newton. He shows how the tragic split between science and religion arose and how, in particular, the modern world-view replaced the medieval world-view in the scientific revolution of the seventeenth century. He also provides vivid and judicious pen-portraits of a string (...) of great scientists and makes clear the role that political bias and unconscious prejudice played in their creativity. (shrink)

Eric Katz’s insight about the relationship between causal history and value only generates a principled critique of de-extinction when conjoined with the diminishment claim, or the claim that human involvement in something’s causal history diminishes its value. The diminishment claim is a form of negative anthropocentrism. In addition to thinking about de-extinction as a form of ecological restoration, we could think of it as a form of environmental artwork. This reframing highlights the implausibility of the diminishment claim.

This paper aims to examine Kant's views on evolution of organized beings and to show that Kant's antievolutionary conclusions stem from his study of natural history and variability of organisms. Accordingly, I discuss Kant's study of natural history and consider whether his conclusion about impossibility of knowledge about such history expands on the research of history of organized beings. Moving forward, I examine the notion of variability in Kant's philosophy, and show that his theory of organized (...) beings relies on the preformationist conception of variability that provides limited insight into the history of organisms. I explain that Kant's endorsement of preformationism is conditioned by a lack of knowledge about the mechanism that successfully explains adaptation and transmutation of organisms leading towards the creation of new species. Finally, I sumarize the following reasons for Kant's rejection of the hypothesis of evolution: lack of cognitive ability to discover all changes of natural phenomena in different periods of time and adoption of preformationist conception of variability of organized beings. I finish off with a discussion about mechanical inexplicability of organisms and find a third reason Kant believes that the idea of evolution is only "a daring adventure on the part of reason". (shrink)

The text intends to examine the question about the relationship between history of philosophy, philosophy and formation as a liberation of conscience. The starting point is an obvious idea, thought not always remembered: history of philosophy founds its legitimation on philosophy as historical cultural fact. The idea of formation is implicated in every system, which, before being a specific conception of reality, is a synthesis of real conditions that have influenced all aspects of human life, includingly reflexive work. (...) Some of Bergson's and Sartre's ideas about process, form and praxis can help us to elucidate the engagement in the present included in the relationship between philosophy and history of philosophy.A questão que se tenta construir neste texto é a da convergência entre filosofia, história da filosofia e formação. Tal pergunta se desdobra primeiramente na elucidação das relações entre história e historicidade da filosofia, que remonta à constatação óbvia, mas nem sempre lembrada, de que o fundamento da história da filosofia é o caráter histórico da própria filosofia. A idéia de formação está presente em toda filosofia, já que, antes de ser sistema ou concepção cristalizada da realidade, cada filosofia é sempre um exercício de síntese das possibilidades e das circunstâncias da vida humana, inclusive sob o aspecto do trabalho da reflexão. Nesse sentido, o texto remete a algumas idéias de Bergson acerca de formação e processo, e à noção sartriana de práxis como formação e superação contínua dos momentos estruturais do curso da história. Assim compreendida, a relação entre história da filosofia e filosofia contém inevitavelmente o compromisso com a atualidade, isto é, com a formação atual do pensamento. (shrink)

The *Kāśyapaparivarta, an early Mahāyāna sūtra, has a complex history. Sanskrit and Tibetan versions, and some of its Chinese translations, have been available to scholars for almost a century, thanks to Staël-Holstein’s 1926 editio princeps. Yet no comprehensive survey of available sources, or critical appraisal of their antecedants, has been published, and most importantly, essential Chinese materials have long been overlooked. The present contribution focuses most centrally on the Chinese translations of the scripture. In addition, the relation of the (...) sūtra to the Mahāratnakūṭa collection of forty-nine texts and the possible Indic origins of the latter are explored. (shrink)

Within French epistemology the question is central whether the present can be a reference point for the history of science or whether scientific practices should be understood within their own historical context. Both positions are linked with problems: either it results in a ‘whig history’ written from the perspective of the victors or it leads to the accusation of relativism and to resistance from the scientists themselves. Isabelle Stengers claims that this resistance by scientists must be considered as (...) an essential element in the historiography of the sciences. She is part of a more recent generation of French philosophers of science, who build on the work of the earlier generation but with significant differences. Stengers interprets the scientist’s work as ‘in the service of history’: everyone must be forced to recognize their work not as the product of personal construction but as a necessary discovery in the history of science. The work of the historian of science is in conflict with the aims of the scientists themselves, who want to be seen as the norm of the present by which one should read the history of science. This service of history is not some external ideological factor, but an internal part of the scientific practice itself. The construction of the difference between the discovery of a pre-given fact and the construction of a fiction is for Stengers the core of the scientific practices. This use of history will be illustrated by the case of synthetic biology, as described by Bernadette Bensaude-Vincent. Synthetic biologists are invoking specific past or future scenario’s, such as that of synthetic chemistry or computer engineering, to legitimatize their current research projects and ambitions. From this perspective, the problematic tension between the past and the present is so hard to cope with because it is not merely a struggle among historians and philosophers of science, but also among the scientists themselves. (shrink)

Recent anglophone scholarship on Chinese philosophy provides students and scholars with a great variety of introductory materials, especially when it comes to encyclopedias and manuals on the history of Chinese philosophical traditions. It is therefore increasingly difficult for scholars to produce innovative studies on the subject that can provide a significant and original contribution to the field, especially when addressing both specialists and enthusiasts. In this context, The History of Chinese Philosophy Through its Key Terms by Nanjing University’s (...) Wang Yueqing 王月清, Bao Qinggang 暴庆刚, and Guan Guoxing 管国兴 certainly represents a valuable and innovative contribution. Instead of presenting the history of... (shrink)

In the paper, the author deals with the history of attempts to defame integrative bioethics by a group of Croatian philosophers and incidental media appearances in which the tendency was to slander the long-standing research concept of the Zagreb bioethics school. In the introduction, a historical overview of the basic qualitative and quantitative results of integrative bioethics in the Croatian and European context is given. This is followed by an analysis of the context of defamation of integrative bioethics and (...) the actors of defamation, separated according to “scientific” and media content. Finally, the attempt to compromise and profane integrative bioethics is interpreted as part of the destrolution phenomenon, the theory of post-communist chaos and the production of fake envy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 46, no. 2. © 2020 by Dana Sonnenschein 495 Dana Sonnenschein A History of Lace Textile Research Centre, Leiden, NL Lace is the creation of a series of holes to form a design. Categorized as looping, interlacing, circular in definition and sometimes in the making. In Europe, in the late Middle Ages, women began filling in cutwork or drawn threads with nets of stars and flowers (...) in colored silks and silver-gilt. Needle lace is like embroidery in the air. * Later, bobbin lace. Mathematical, precise. Each bobbin a wooden handle like a flower bulb sending up a stalk ending in a spool instead of petals. Lace was brought to Zurich from Italy in about 1536. The whole history of lace-making is women. Men sold it and made the profit. * 496 Dana Sonnenschein Afloat on a round, midnight-blue velvet pillow, a half-finished lace collar, one side a ring of flowers radiating thread to a couple dozen bobbins around the rim, the other side dots and dashes on sky-blue paper— An old lace-maker has died, and her family has given her things to the research center. * Has anyone here made lace before? Once, Eefe says, her forearms crossing back and forth like a girl slowly twirling jump-ropes for Double Dutch. She smiles at the memory, shakes her head, afraid to touch the wooden handles now. Lace is the history of women, a series of holes that make a design. * Leaning in, I remember my grandmother’s eyes blurred behind glasses and wonder how this old woman did such fine work. Perhaps someone else set the pins, and she read them with her fingertips, whispering the Dutch words for anemone, meadow-flax, tulips, humming a bobbin tell, a song to remind her what to do with her hands, another kind of dance in another kind of Netherland. Dana Sonnenschein 497 Or perhaps she stopped making lace when memory grew clearer than sight but kept this cushion as a place she could still touch her past though the blooms lie flat and pale. * Irish lace is three-dimensional— a corner garden of cornflowers displayed near rows of fine Belgian trim arched like church windows— so many hours, panes, blooms, tendrils, we are speechless and so is the teacher. She calls Marika out of the office— You make lace, explain. * She shows us her tiny circlet of blue Torchon. I touch two loose threads, ask if that’s where she began. And finished, she says; It is hard to make the connection. Lace is the history of women. You always have a pattern, Marika says. Honiton lace is strict, every pin mapped out. With Belgian, you can be more free, fill in a shape with fantasy—I like this kind. You can move from this bloom to that leaf or fern spiral next with a little bridge called a bride. 498 Dana Sonnenschein She points to a zigzag. Fan here. We stare at the mark, mystified. You are always working with only four; it’s very logical, she says. Eefe adds, The threads and bobbins will show you the way. What’s missing is the knowledge of when to pass over or under when you want a rose or lily. Marika’s grandmother taught her lace thirty years ago. She’s learning again now. It’s nice to do. But you need a teacher. It’s a complicated subject. She makes a few passes with pairs of bobbins then undoes her work, looks up, smiles. She doesn’t know how to say what she means in English and might not say more in Dutch. Even when it’s on the table in front of us, lace is what’s missing, the art of making something of absences, of what is felt more than known, the history of women. There is no grandmother among us. Note The italicized passages in the first two sections and the query about whether anyone has made lace are drawn from my notes on Dr. Gillian Vogelsang-Eastwood ’s lecture during the Intensive Textile Course, September 19–23, 2016. Dana Sonnenschein 499 The Great Chain of Being is one loop pulled through another in... (shrink)

The aim of this article is to assess Arnason’s civilizational theory and methodology and their application to non-Western civilizations from a historical-comparative sociological perspective. Although civilizational analysis and historical sociology as historical-comparative orientations in sociology are closely connected, civilizational analysis concentrates particularly on the macro-history of civilizations, whereas historical-comparative sociology (particularly in its American variety) is orientated rather to a meso- and micro-analytical foundation of societal developments and therefore is more time- and context-sensitive. From such a perspective, the article (...) reconstructs, first, Arnason’s theoretical and methodological approach to civilizational analysis and discusses his contribution to the civilizational origins and dynamics of the West as a measuring rod for non-European societies. Second, it then assesses Arnason’s two major exemplary civilizational studies: the Soviet model in Russia, Eastern Europe and the non-European world as well as the Japanese civilization in the broader East Asian civilizational context. The article concludes with a critical summary of Arnason’s highly innovative approach from the vantage point of a recently developing global orientation in historical and comparative sociology. (shrink)