Juni 10, 2017, 12:08 am, Allan Megill, Jaeyoon Park, Allgemein.
In this book Jonathan Sperber deploys his extensive knowledge of nineteenth-century European social and political history, and his diligent research into sources that have become readily available only recently, to produce a substantial biography of Karl Marx. We find, however, that Sperber is mistaken in his treatment of Marx’s ideas and of the intellectual contexts within which Marx worked. In fact, we suggest that he is systematically mistaken in this regard. We locate a root source of the error in his reductive approach to theoretical ideas.
In section I we focus on the claim, taken for granted in the book, that Marx’s ideas are instantiations of “materialism.” By detailed reference to the record of Marx’s writings, we show that there is no justification for describing Marx as a “materialist” in the usually accepted senses of that term. In section II we review how Soviet and other interpreters of Marx, taking their lead from the later Engels, insisted that “materialism” was fundamental to Marxism. We suggest that Sperber’s presentation of Marx’s thinking as “materialist and atheist” aligns far better with such interpretations than it does with what Marx actually wrote. In sections III and IV we criticize Sperber’s “contextualist” approach to dealing with ideas in history. His approach may seem reminiscent of Quentin Skinner’ s, but where Skinner deploys the discursive conventions prevailing in a past time to illuminate theoretical ideas, Sperber reduces theoretical ideas to context. We name Sperber’s approach “theoretical nominalism,” a term that we use to denote the view that theoretical ideas are nothing but interventions into particular situations. We end by suggesting that greater attentiveness to philosophy and theory would have enriched Sperber’s efforts in this book.
Juni 10, 2017, 12:08 am, History and Theory, Allgemein.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.10808
Juni 10, 2017, 12:08 am, History and Theory, Allgemein.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.10809
Juni 10, 2017, 12:08 am, STEFAN EICH, ADAM TOOZE, Allgemein.
This article argues that realist invocations of Weber rely on an unrealistic reading of Weber’s realism. In order to escape the allure of Weber’s dramatic posture of crisis, we place his seminal lecture on “Politics as a Vocation” (1919) in its historical and philosophical context of a revolutionary conjuncture of dramatic proportions, compounded by a broader crisis of historicism. Weber’s rhetoric, we argue, carries with it not only the emotion of crisis but is also the expression of a deeper intellectual impasse. The fatalistic despair of his position had already been detected by some of his closest contemporaries for whom Weber did not appear as a door-opener to a historically situated theory of political action but as a telling and intriguing impasse. Although the disastrous history of interwar Europe seems to confirm Weber’s bleakest predictions, it would be perverse to elevate contingent failure to the level of retrospective vindication.
Juni 10, 2017, 12:08 am, Ewa Domańska, Allgemein.
This review reflects on animal history as a subfield of the discipline of history and presents its main arguments and future tasks. Its main goal is to identify the new research prospects and potentials proposed by the book edited by Susan Nance, The Historical Animal. These include such topics as the problem of “the animal’s point of view,” animal agency (animals understood as “historical” agents and actors), the problem of identifying traces of animal actions in “anthropocentric” archives and searching for new historical sources (including animals’ testimonies). It also explores methodological difficulties, especially with the idea of the historicization of animals and the possible merger of the humanities and social sciences with the natural and life sciences. The review considers how studying animals forces scholars to rethink to its foundations history as a discipline. It claims that the most progressive proposals are coming from scholars (many of whom are historians) who advocate radical interdisciplinarity. The authors are not only interested in merging history with specific sciences (such as animal psychology, ecology, ethology, evolutionary biology, and zoology), but also question basic assumptions of the discipline: the epistemic authority claimed by historians for building knowledge of the past as well as the human epistemic authority for creating such knowledge. In this context several questions emerge: can we achieve “interspecies competence” (Erica Fudge’s term) for creating a multispecies knowledge of the past? Can research on animals’ perception of change help us to develop nonhistorical approaches to the past? Can we imagine accounts of the past based on multispecies co-authorship?
Juni 10, 2017, 12:08 am, Berel Lang, Allgemein.
Close analysis of the ostensive disagreement between Saul Friedländer and Hayden White on the necessarily literary character of Holocaust historiography shows instead of conflict two compatible and even mutually supportive emphases in that project: the assumption in modernist and disruptive narratives as elsewhere of a “corpus of facts,” together with the role of figurative discourse in conveying relevant features of events that linear chronological or causal narratives alone do not convey.
Juni 10, 2017, 12:08 am, David Carr, Allgemein.
The sixteen essays in this volume treat a broad array of topics related to the idea of teleology in history. The majority are not concerned with evaluating or even analyzing arguments for or against the teleological view of history. Their purpose is more to display the wide variety of teleological views. In their introduction, the editors speak of the Enlightenment origins of the teleological view of history, but the volume “seeks to explore that enlightened project … across its fragmentation and multiplication in the nineteenth century” (13). In fact, they believe that “the very idea that a single, however powerful, conception of time could function as the unifying principle of all modern historicity is cast in doubt. Our volume intends to expand on this doubt” (14). Thus, in addition to discussions of Kant, Hegel, Marx, Darwin, and so on, we learn about the Canudos revolt in Brazil, the Taiping rebellion in China, missionary writings in colonial India, John Brown, Scholem on Zionism, and much more. But this often fascinating profusion of microhistorical research suffers from considerable conceptual confusion. Terms like teleology, eschatology, providence, and messianism are not adequately distinguished. In my essay I point out that the teleological view of history does not date from the Enlightenment but is part of the religious tradition of the West. Many nineteenth- and twentieth-century versions discussed here simply continue or adapt these religious views. The puzzling question is why those modern thinkers who question or reject the idea of divine providence continue to think in teleological terms about history. This question, which could have served as an organizing principle for these essays, is for the most part not even addressed.
Juni 10, 2017, 12:08 am, DMITRI GINEV, Allgemein.
This article argues that Groethuysen’s creation of a new historiographical genre—the anonymous history of the formation of worldviews—was a response to the “problem of historicism” conceived of as a task of working out a concept of historicity beyond the relativism–objectivism dilemma. In scrutinizing Groethuysen’s implementation of phenomenology to study how basic historical phenomena have been experienced, the article draws a parallel with Heidegger’s response to historical relativism. In the main argument, Groethuysen’s combination of a new approach to the history of ideas and a historicized philosophical anthropology reveals the possibility of avoiding the depressing dilemma between metahistorical objectivism and historicist relativism by means of a double hermeneutics. In this regard, special attention is paid to Groethuysen’s phenomenological conception of narrative time.
Juni 10, 2017, 12:08 am, History and Theory, Allgemein.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.12022
Juni 10, 2017, 12:08 am, Jeffrey Andrew Barash, Allgemein.
This essay examines the concept and the discourse of collective memory in view of interpreting the novel function with which it has been endowed in recent decades and the problematic character of its interpretation. To this end, it focuses on the recent book by Manuel Cruz, On the Difficulty of Living Together: Memory, Politics, and History, which examines the contemporary functions that collective memory has assumed in recent decades and takes into account interpretations of it elaborated in a number of seminal works that have set the framework for contemporary ways of understanding it. My investigation engages critical analysis of the psychological approach to collective memory that Cruz adopts, which, in interpreting recent public preoccupation with collective memory as an expression of trauma occasioned by the Holocaust and other horrific twentieth-century events, assumes that analogous psychic mechanisms govern forms of remembrance in the public sphere and memory in personal and small-group interaction. By taking into account alternate possibilities of interpretation, suggested above all by the public function of the mass media, I seek to widen the scope of enquiry to scrutinize in a broader perspective the contemporary role of collective memory and its political significance in the public realm.