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The review of: Peter Burke. The Polymath: A Cultural History from Leonardo da Vinci to Susan Sontag (New Haven & London: Yale University Press, 2020). ISBN 978-0-300-25002-2.
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What would it mean to treat post-history as ‘history’? Taking up this question, Alex Hochuli, George Hoare and Phil Cunliffe’s The End of the End of History reads Francis Fukuyama’s diagnosis of the ‘end of history’ thesis through the lens of political economy, while anatomizing its demise in the populist 2010s. This roundtable contribution assesses Hoare, Cunliffe and Hochuli’s diagnosis in light of recent developments. Stalked by inflation, resurgent militarism and so-called hyper-politics, the 2020s present both challenge and vindication to the ‘Aufhebunga’ approach to post-post-history.
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That the End of History is over is no longer in dispute, but drift and decay, rather than a restarting of History proper, is the order of the day. In this article, critical discussions of The End of the End of History by Daniel Zamora, Anton Jager, Nicholas Kiersey and Richard Sakwa are responded to. ¨ Zamora’s focus on the displacement of social conflict outside the workplace is discussed as a feature of political disintermediation, creating a boundless sort of politics. An alternative to Jager’s proposed term, ‘hyperpolitics’, is then advanced, as a means of leaving open the possibility of greater politicisation in the future. A defence of the way left-populist movements are cast as essentially ‘antipolitical’ is then ventured, in opposition to Kiersey. Sakwa’s criticisms of our historicism are then turned on their head, before we consider the impact that the Ukraine war may have on History’s putative return. By way of conclusion, the dichotomies of resignation versus autonomy, and compliance versus social purpose, are discussed as the pivots on which History’s return will be decided.
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The author explores relationship between Eschatology and history in Orthodox Christian thought, its history and its understanding in modern theology. In Orthodox theology and Liturgy, Eschatology is not a mere last chapter of Dogmatics, as a study of final events and Second Coming of Christ. Eschatology is also present in historical time through Eucharist, which means that understanding their dialectical relation is essentially important for Orthodox Liturgy and Orthodox life in general. Modern theology gives special attention to Eschatology, but there are different, even contradictory opinions regarding the place that Eschatology has in Liturgy, as well as regarding the relation between Eschatology and History. Due to certain historical circumstances and especially due to scholastic influences, Orthodox theology has somehow downplayed its original eschatological worldview, but this worldview has persisted precisely in Orthodox Liturgy, its prayers, and its symbols. Therefore, it is necessary to explain how history and Eschatology manifest in Liturgy, how the faithful may participate in eschatological events, and also to answer the question whether Eschatology is exclusively connected with Liturgy, or does it manifest itself in some other aspects of Church’s life. In order to answer these questions, we must start from New Testament testimonies (Gospels and Paul’s Epistles) and liturgical experience of the early Church (as witnessed in works of great Saints, such as Ignatius of Antioch and Maximus the Confessor), in which the insistence on Eschatology is more than obvious, applying them in the context of modern theology. The author insists that only through “liturgical key” we may reach the right synthesis of Eschatology and history, corresponding to iconic ontology.
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Ever since the nineties of the XX century collective memory has become preoccupation and a research topic in a number of scientific disciplines. Despite its frequent use, even nowadays this term provokes uncertainty, disapproval and doubt. The debate on whether there is collective memory or not is usually taking place between two opposing theoretical interpretations of the term. One interpretation rests upon the perception that collective memory actually exists as an independent entity, and is essentially different from individual memory. The other interpretation is based on explanations of memory in which first individual consciousness is isolated from the social context, and then as such is analyzed without taking into account the social context it originated from. The consequence of such a methodological approach is the creation of the individual awareness and memory as independent essentialized entities. Through a critical review of both of these interpretations, we come to the realization that for the creation of the phenomenon of memory, both an individual and a social component of an individual are necessary.
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The coronavirus pandemic, which first started in China, has brought social life to a standstill all over the World. Although the pandemic seems to be one of the subjects in medicine and health, it has also a significant relationship with history education. Would it be rational to expect individuals to make sense of the current situation, negotiate, and exhibit consistent behaviors, if they were not informed completely about pandemics in the past? How would you react when you face with such an incident if you do not have any idea about the subject matter? If you are uninformed about the issue or destroyed for lack of knowledge you need, then how can you find the sources of error? Based on the qualitative research method, this study attempts to find the answer to these questions. The data were analyzed with the descriptive analysis technique and the conclusions were drawn from the responses. The samples constituting this study are limited to the history textbooks of Compulsory and Elective Secondary Education that were used between the years 2019-2020. Therefore, the findings and results of the study are restricted only to the textbooks of the years mentioned above. Moreover, they do not cover any other academic semesters and textbooks. According to the results of this study, it has been observed that the subjects covering the past epidemic cases that take place in secondary school history textbooks are not sufficiently mentioned. It has also been found that there has been a very crucial demand to teach students about past examples of epidemic cases and how their ancestors overcame them by getting rid of these cases. In conclusion, it is possible to contribute history textbooks to make students learn from their ancestors and be more knowledgeable to defend themselves if they face such epidemic cases in the future.
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Michel Foucault rejects an understanding of history based on progress, continuity, objectivity and reason. As a result of the genealogical analysis of history, Foucault claims that each period is shaped around an epistem of its own, as vulnerabilities, unrelated events and emerging arbitrariness. In this study, it is aimed to reveal that Foucault's studies on subject, power and history were influenced by Nietzsche's concept of genealogy and criticism of western metaphysics. Nietzsche's thesis of history has displaced the understanding of subject and truth, which has a central position in western metaphysics. Using the genealogy method, Foucault criticized the search for origins and claimed that the subject-object relationship in the Cartesian philosophy tradition collapsed and lost its value. Nietzsche argues that philosophy, science and moral understanding in rationalist western culture should be reconsidered with the death of God. Since the classical idea of truth disappeared with the death of God, man in the modern epistemology is deprived of all his teleological origin. Foucault by criticizing the understanding of the subject, which is the continuation of the classical idea of truth and built in the 20th century, asserts that modern society does not have an originary bond, and that the individual is assumed to be an identity presented by power.
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These notes concerns the first “opening lecture” delivered by N. Iorga, in 1894, to the students in History, at the University of Bucarest. The lecture consisted into a development of the definition given by Leopold von Ranke to the History. Within such an occasion, the young, at that time, Professor Iorga tried, in fact, to expose his humanistic-traditionalistic perspective on the “organic fluency” of the History. On that “fluency” Iorga amphasized the historical thought and sense of the Modernity, as “affluences”, in classic terms for the XVI–XVIIIth Centuries, and very disturbing for the times of the Enlightenment and de Revolution, reflecting the “abstract philosophical ideas”.
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The article problematizes the relatively recent tradition (initiated by O.M.Medushevskaya and picked up by a number of researchers) of a phenomenological interpretation of A.S.Lappo-Danilevskii’s historical and methodological work. The article aims to find out whether, and if so, in what sense (senses) it is possible to talk about the phenomenology of Lappo-Danilevskii. It shows the grounds on which this interpretation can, within certain limits, be accepted, and the moments of principal divergence between classical phenomenology and Lappo-Danilevskii’s methodology of history. The key point of these discrepancies is the phenomenological reduction, which is the essence of the phenomenological method, and, in the author’s opinion and contrary to the opinion of some researchers, is absent in the methodology of history of Lappo-Danilevskii. The theoretical positions that provoke the comparison of the views of Lappo-Danilevskii and Husserl are reduced to two main points: the problem of the psychological impenetrability of someone else’s Self and the understanding of the historical source as a construction of the historian. The article suggests that the “phenomenological motives” of Lappo-Danilevskii’s work are determined by the general philosophical and epistemological search of his time, perceived by Lappo-Danilevskii through the works of I.G.Droysen, Russian Neo-Kantianism and W.Dilthey, but hardly directly from Husserl’s philosophy, with which he could not be thoroughly familiar. The author suggests qualifying Lappo-Danilevskii’s methodological work as an original version of historical phenomenology, which was formed outside the direct influence of the classical phenomenology of Husserl. The article outlines the directions of further development of the problems laid down in Lappo-Danilevskii’s methodology of history, in particular, O.M.Medushevskaya’s “cognitive history,” A.L.Yurganov’s “historical phenomenology” and the sociological turn in the methodology of historical knowledge (turn from a subject to an actor) fixed by M.F.Rumyantseva. The latter, according to the author of the article, actualizes the key problem of the phenomenological tradition — that of intersubjectivity
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Robinas George’as Collingwoodas (1889–1943) yra vienas iš tų labai retų filosofų (o dar ir archeologų bei istorikų), kurių lietuviškame istorijos lauke pristatyti nereikia. Tos ir tie, kurie studijavo istoriją Lietuvoje, Collingwoodo išvengti vargiai galėjo: sovietmečiu rusiškas jo Idea of History (1946, posthum) ir An Autobiography (1939) vertimas (1980; žinoma, ideologiškai kupiūruotas ir dalykiškai brokuotas) buvo nepamainomas šaltinis visiems, kurie norėjo ką nors patirti apie istorinės minties istoriją ne iš marksizmo ir leninizmo klasikų, taigi nuosekliai pasitelktas ir dėstant, ir studijuojant, ir rašant, kaip antai: „Ligi pat SSRS žlugimo neteko matyti nė vienos čia išleistos knygos apie savitą istorijos metodologiją. Mus taip pat domino Oksfordo universiteto filosofo istoriko Robino Kolingvudo veikalo Istorijos idėja vertimas į rusų kalbą. 1985 m. ją man rekomendavo ir paskolino profesorius E. Meškauskas“ (Vytautas Merkys, Atminties prošvaistės, Versus aureus, 2009, p. 199). Jau nepriklausomoje Lietuvoje bene išamiausia, kontekstualiausiai išplėtota Zenono Norkaus Istorikos dalis skirta būtent Collingwoodo idėjų ir intelektualinei istorijai (ne tik pristatymui ir kritikai, bet ir paties dalyko, kuris užkabinamas, autoriniam permąstymui: Istorika, Taura, 1996, p. 117–130). Collingwoodo „žirklių ir klijų metodo“ kritika ir klausimo pirmenybė tapo atspirties tašku XX a. paskutinio dešimtmečio Alfredo Bumblausko lietuviškos istoriografijos kritikos tekstams, atsiremdama į Collingwoodo istorinės minties istorijos vaizdavimą savo Istorijos filosofiją konstravo Jūratė Baranova, įkvėptas jo istorinės vaizduotės aiškinimo Istoriko teritoriją braižė Aurimas Švedas, „pagal Collingwoodą“ teoriniai ir istoriografiniai istorijos studijų pagrindai dešimtmečiais būdavo pateikiami ir studijavusiesiems Kaune.
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PEOPLE CANNOT LIVE WITHOUT STORIES. WHERE YOU FIND A SMALL GROUP, THERE IS A STORY THAT HOLDS IT TOGETHER. HUMANKIND HAS LONG SINCE MOVED BEYOND THE STAGE OF KINSHIP-BASED SOCIAL COHESION. GROUPS ARE LARGER, THEIR MEMBERS DON'T KNOW EACH OTHER OR HAVE ANY CONNECTION BEYOND STORIES ABOUT THEMSELVES, WHAT THEY HAVE BEEN, WHAT THEY ARE AND WHAT THEY WILL BE. THESE STORIES ARE RESPONSIBLE FOR THE EXISTENCE OF PEOPLES, THE SOURCE OF GROUP VALUES AND IDENTITY. THE MOST ATTRACTIVE STORY IS THE END-OF-THE-WORLD, ESCHATOLOGICAL STORY. ALL RELIGIONS HAVE IT, AND WE CAN HARDLY SPEAK OF A RELIGION UNLESS WE ATTACH TO IT A STORY OF THE ENDLESS END. IT WAS ONLY WHEN PHILOSOPHERS STOLE THE IDEA THAT THE GREAT SYSTEMS WERE BORN, WHICH ARE STILL BEING DISCUSSED CENTURIES LATER.
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The related concepts of progress, development, or evolution seem to be the expression of pure modern rationality, of science. The present paper intends to show that these concepts have another root that can be found in the realm of myth, of occult theology, or mythology. The transformist point of view can be found in Heraclitus from Efesus or in Hinduism, but also in hermetic philosophy or the Kabbalah or even alchemy. All these points of view have been synthesized and expressed in Hegel’s work and through Hegel they got to be present in Marxism. The role of the state is now conflated with the role of the divine Redeemer. Politics gets a new meaning. The fact that progress and evolution have become Indisputable dogmas and carry such an import is to find in the religious roots thereof and the view on man as the self-deifying agent.
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This paper presents a possibility to study Bulgarian history beyond the official liberal social and scholarly paradigm. It considers the question of whether it is necessary to examine Bulgarian history within the framework of a civilizational approach, which is outside the linear and progressivistic conception of historical development. The term urban revolution was coined by the Russian geopolitician Vadim Tsimburski on the basis of Spengler’s philosophy of history. In this context, it is relevant to construct Bulgarian civilizational historiosophy, which will make an attempt to look upon Bulgarian history as a product of the country’s own making, but, at the same time, intertwined with external models of modernization.
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Purchasing a book is as old as the appearance of the first ever-printed model. Book collecting has its own history that started as an activity for the rich and educated people a long time ago. Book collecting is today an activity that contributes with important implications to the public and private libraries. This article presents a review regarding books purchase for antique shops in Romania and not only. Important aspects should be taken into account during the process of buying antique books, such as the rarity of the volumes, the number of copies available, their condition and from whom the books are acquired. The antiques dealer has the responsibility of being a professional and showing respect to the sellers. This activity has no rules or guidelines and involves the dealer’s constant preparation and involvement. Book collectors remain responsible for the survival of many pieces related to history, literature and art, which would have been permanently lost and forgotten otherwise.
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The article briefly describes the history of imagology, which is outlined in three evolutionary periods. The first period starts from the first ideas from the Middle Ages and ends with the Modern Era. The second one begins in nineteenth century, with the advent of the „study of the image", a privileged field of comparative literature and lasts until 2007, until the appearance of the first Imagological Book. And the third stage starts in 2007, when the imagology regains its status as an independent discipline, continuing today. We highlight the works of all thinkers, philosophers, linguists, historians, anthropologists, comparatives, who have contributed over time to the emergence and development of imagology. In the evolution of the imagology are reviewed the most important historical moments within these three periods.
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The present paper aims to bring forth the perception on pearls, in the context of the mentalities present during the fifteenth-sixteenth centuries. The approach begins with the information “inherited” from previous epochs, through the preserved documents, which played a key-role as a source of information, not only as far as pearls were concerned, but other subjects as well, in a thoroughgoing approach, typical of the Renaissance period. Aspects regarding the pearl’s genesis are examined, according the information found circulating in the selected timeframe, observing how much of it was passed down from previous centuries and confronted with the information we have nowadays on the matter. The study continues by identifying the symbols, derived from those belonging to previous epochs, illustrating the manner in which pre-Christian symbols were reconfigured, in order to be compatible with the requirements of Christianity, as well as superstitions, brought forth from previous times, corresponding to the laymen realm. Last, but not least, one may observe aspects regarding the value of pearls in the period in question, based on the symbols with which they were endowed, as well as their use as remedies against various ailments of the period.
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It seems that the new world order is collapsing and international security is not what it once was, because humanity has become concerned with subjective security. That is why we propose to define a new concept of security - objective security - based on the realization of security awareness. For the foundation of the science of security and objective security, the stages explained by Hegel must be completed: the stage of consciousness and reason of security, the stage of spirit in which reason is transformed into spirit, and the stage of the objectification of security. The phenomenology of security is the description of the objective forms in which the science of security appears, of the process of knowing insecurity/security and the disclosure of errors. The scientific research methodology of insecurity/security is based on the assumption that "the truth is the whole" and the phenomena of insecurity/security always become something else. That is why the phenomenon of (in)security must be analyzed as a historical phenomenon with respect to data and facts, and the knowledge of (in)security is a process in which the method of dialectical research proposed by Hegel is used (the method of the philosophy of security is dialectic because the method is the structure of the whole).
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The concept of TIME has always been a debatable issue for every domain of science even if we encounter it every day. In this paper we made an attempt to contrast the way TIME is conceptualized in the Romanian, Russian and English languages, thus focusing on the List of Metaphors suggested by George Lakoff and Mark Johnson. The objectives reside upon determining the fact whether the metaphors detected through idioms fit the list suggested by the cognitivists or there are any divergences and the theory that works for the English language cannot be applied for the Romanian and Russian languages. In this context we have to mention important researchers such as George Lakoff, Mark Johnson, Ronald Langacker, Edward Hall, Anna Wierbizka, Elena Kubryakova, Valentina Maslova, Farzad Sharifian, Fons Trompenaars, Zoltán Kövecses and others, whose works designed new paths in the world of Linguistics. The methodology for metaphor analysis used in this paper is based on the ideas proposed by Professor Jonathan Charteris-Black: collecting examples of linguistic metaphors and then determining what conceptual metaphors they create and later use the results to suggest thought patterns which construct people’s actions and beliefs.
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This text is situated on a certain germinal ambiguity of the word logics, insofar caught only as the dominant meaning of the term, that of autonomous discipline with a certain object of investigation, is, without being removed, initially suspended to make room for polysemy, subsequently blurred in order to restore the semantic fullness that occurred on the etymological pathway. Logike (λογική) shows up as a derivative of the Greek logos (λόγος), in this descent the opening to one's own, inner fragments of the meaning of the word becoming possible. Finding out logike (λογική) in the immediate vicinity of logos (λόγος) and the fact that the former comes to call in Greek thinking a particular type of reflection sovereignly oriented towards logos (λόγος) in its many forms fuse the semantic flows of both words, which irrigate each other's meaning, becoming simultaneously navigable by placing them in a single riverbed. Joining the term jus-dicere to the couple logike (λογική)-logos (λόγος), opens a new semantic field and sheds new light on what juridical logics can fully cover, revealing its full vocation.
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