The rediscovery of the Spanish Republic of Letters

This article provides a reappraisal of the history of proyectismo. Scholars have employed the concept to categorise early eighteenth-century Spanish authors and reforms, and have thereby severed them from their historical context. This article explores the imperial origins of this political culture by shedding light on the generation of knowledge in early eighteenth-century diplomatic and imperial spaces. The article focuses on the overlooked thinker Álvaro José Navia-Osorio y Vigil, Marquis of Santa Cruz de Marcenado (1684–1732) – long considered to be a proyectista – and his appeal to the Spanish Republic of Letters to assist him in his project for a universal dictionary; an enterprise that predated Chamber’s Cyclopedia and Diderot and D’Alembert’s Encyclopédie. Marcenado’s contributions to the establishment of Spanish intellectual connections with foreign thinkers were, moreover, symptomatic of the political approach of early eighteenth-century ilustrados – transterritorial, transnational, and transversal thinkers who drew on the peninsula’s ties with the Flanders and Italy to revitalise the intellectual life of Spain. These thinkers recovered the study of Muslim Spain, and envisioned the establishment of councils and academies in Mexico and Peru. The Spanish Enlightenment, then, originated in the early eighteenth-century from their rediscovery of the Spanish Republic of Letters.     

Critical GIScience in Canada in the new millennium

Critical GIS (CGIS) is an approach to evaluating GIS technology that draws upon multiple intellectual tool kits—from geography, social theory and computing science. While its roots are in the battles between human geographers and GIScientists in the 1990s, CGIS has emerged as an independent, constructive approach to enhancing the power and appeal of GIS. CGIS is also beginning to gain acceptance as a legitimate component of the broad tent that is GIScience. This short article reviews the emergence of CGIS, discusses its influence on the discipline of GIScience and finally explores the state of CGIS in Canada.     

Canadian Philosophy: A Dialectical Exploration

This article inquires into the difference between philosophy as a universal practice and philosophy as a cultural product; its aim is to establish a case for there being Canadian philosophy. Philosophy as a practice can exhibit a dialectical framework. The practice can pursue both universal truths and cultural variations in expressions of those truths. Each philosophical endeavor requires the other to be meaningful. No matter how abstract a “truth” may be, an example always creates cultural relevance. The article introduces the example of an early Canadian philosopher, whose work is documented in the book by Leslie Armour and Elizabeth Trott, The Faces of Reason: An Essay on Philosophy and Culture in English Canada, 1850-1950. John Watson (1847–1939) was the most prolific and well-known contributor to philosophy in early Canada, pursuing universal questions and yet responding to the circumstances of his new home in developing Canada and, in doing so, contributing to Canadian cultural interpretations of philosophical questions. This article uses his example to conclude that the study of philosophy in Canada must include Canadian philosophy.     

Some Late Ming Western Technical Terms and Their Implications for Cultural Transformation: “Brain,” “Geometry,” “Globe,” and “Cathay”

The cluster of technical terms that the Jesuit Matteo Ricci and his Chinese partners Xu Guangqi and Li Zhizao cotranslated and introduced into Chinese in the late Ming dynasty was of significance for Chinas cultural transformation. For instance, “brain” replaced “heart” as a specific term referring to the organ of consciousness and memory. The classical Chinese interrogative numeral jihe was used to represent the core mathematical term “geometry”. Diqiu, meaning “the globe of the earth” in English, was minted to amend the traditional hemispherical dome cosmology. The identification of “Cathay” with China clarified the ambiguity in the Western geographical concept of the Far East, which had existed since the Middle Ages. Translated from Wuhan University Journal (Humanity Sciences), No. 6, 2003     

Nairn's England and the progressive dilemma: reappraising Tom Nairn on English nationalism

In British political and intellectual circles, there is a longstanding disagreement between those envisaging an opportunity for the development of a radical English patriotism and those resistant to the idea of a progressive English imaginary. Despite their antithetical quality, both divergent frameworks were explored in the work of Scottish nationalist and New Left intellectual Tom Nairn, long before mainstream social science preoccupied itself with the ‘English Question’. Notwithstanding his later espousal of Englishness as a contribution to democratic renewal, Nairn's earlier notion of an inherently regressive nationalism remains the dominant frame for many intellectuals and politicians confronted by the challenges of increasingly politicised English identities. Whilst he has been only one of a number of thinkers and writers who have informed and contested political thinking on this question in the UK, the influence of his early work upon liberal and left circles has been underestimated, an oversight that this article addresses.     

Varieties of mystical experience in William James and other moderns

ABSTRACT

In 1902, William James gave his Gifford Lectures in Edinburgh, entitled The Varieties of Religious Experience, in which he claimed that such experience was a part of human nature, and was necessarily the foundation of all institutional religion. His work has often been singled out as leading to an increasingly private and individualistic understanding of religion, but this paper places his work in a broader movement of the early twentieth century that heralded a revival of interest in religious experience and, especially, mysticism. It explores the work of two English writers, W.R. Inge and Evelyn Underhill, in relation to James, and argues that the revival of interest in mysticism was a significant response to the intellectual challenges to faith in modernity.     

The Political Theology of The Morpeth Review, 1927–1934

The interwar years saw the initiation of a number of important periodicals that reflected the emerging vitality of public intellectual life in Australia. One such publication was The Morpeth Review, a quarterly that appeared between the years 1927 and 1934. Edited by three Anglican intellectuals — E. H. Burgmann, Roy Lee, and A. P. Elkin — it included contributions from prominent historians, political scientists, anthropologists, cultural critics, and theologians. Though its range of concerns was broad, it was guided by a basic vision of intellectual and social life that aimed at reconciling the conflicting elements of modernity. Such conflicts included the divide between the world of work and the family, the divide between classes, between nations, and between church and state, or more broadly, between the secular and the religious spheres. This article will suggest that in the endeavour to reconcile such competing elements The Morpeth Review expressed a kind of political theology that was modernist in inspiration (welcoming science and the critical consciousness) and drew on several overlapping traditions of thought including liberal Anglicanism, Christian socialism, and British idealism, all of which rejected the modern tendency to compartmentalise life and with it to relegate religion to the private sphere.     

Ruskin's Modern Painters and the Visual Language of Reality

Abstract

Ruskin, the most influential mid-Victorian aesthetician, has typically been affiliated by critics with one of two incongruous regimes of thought; late English romanticism or an emerging counter-paradigm of factual science. Unwilling to refine this opposition, criticism has failed so far to address the relationship Ruskin bears to a native British intellectual tradition of sceptical empiricism. Beginning by arguing that his early writing on aesthetics ought to be distanced from the cultural legacies of romanticism (intuitive psychology, transcendental order, mysticism), this article offers a re-examination of Modern Painters (1843–60) as a work that intersects instead with the associationist tradition represented in the mid-century by writers like Alexander Bain and G. H. Lewes. Ruskin's realism, I argue, can be rethought in these terms as it dramatises a similar model of subjectivity to that found in their key psychological works; a model whereby the self must paradoxically be sacrificed before the object it seeks to know while also authenticating art's truthfulness through the testimonies of perspective and personality. Discussion ranges from visual art, including Turner and Canaletto, to the psychological theory of Lewes and Bain, to detailed analysis of the form and meaning of Modern Painters itself, uncovering the powerful critique of mimesis that its surprising philosophical inheritance implies.     

The Consorts of King Wu and King Wen in the Bronze Inscriptions of Early Chou

Abstract

Daodejing is an essential text in Chinese culture. The number of its English translations exceeds a total of 112 editions. The first one was produced by John Chalmers, who was a Scottish missionary from London Missionary Society stationed in Hong Kong and Canton for a long period of time. Chalmers's close missionary colleague, James Legge, who was subsequently the first Professor of Chinese Studies at the University of Oxford, produced another translation. This paper aims at revealing the socio-cultural and intellectual processes behind the making of these two translations. In so doing, it discusses the differences in the two texts and explores the reasons for their differences.

Christian missionaries in China were the agents for the cultural interactions between China and the West. Not only did they bring the Christian message to China, but they also introduced the Chinese ideas through their translations and writings to their Western audience. This should be a fruitful and important topic for serious scholarship in both the studies in Sinology and in the history of translation.     

“Tearing Down the Burning House”: James Buchanan's use of Edmund Burke

The 1854 Ostend Manifesto has long been scorned as an expansionist treatise, a leading indicator of “Young America's” hold on the antebellum Democratic Party, and a signal of Franklin Pierce's failed presidency. Unnoticed is the genesis of the document's most famous metaphor, of Cuba representing a neighbor's “burning house” that could cause American intervention. The primary author of the Manifesto was minister to Great Britain and future president James Buchanan, and he attempted to smooth over the rough suggestion of an American takeover of the island by borrowing imagery from Edmund Burke's 1791 Reflections on the Revolution in France. Buchanan's use of Burke, the anti‐revolutionary English philosopher of prudence and critic of ideology, demonstrates the wide but underappreciated popularity of Burke with American politicians of all parties. Not just Whigs and Southern planters, but also Northern Doughface Democrats such as Buchanan, especially in the 1850s, used Burke to preach calm, moderation, and political prudence. As his use in the Manifesto makes clear, a larger study of Edmund Burke's appeal to Americans is badly needed to plot his broad influence on American politics leading up to the Civil War.     

Intellectual Property and Cultural Appropriation

Many recent works on intellectual property have been published that come from outside anthropology but offer context for a set of ethical and legal questions central to the discipline, subsumed by the term cultural appropriation. These questions include concern for the circulation of ethnographic knowledge beyond source communities. Four recent works address the relationship between intellectual property and cultural appropriation. These books do not deal with iconic anthropological source communities. Rather, they offer anthropologists points of entry into debates on cultural appropriation that are of urgent interest both within and beyond anthropology.     

2010 cultural heritage legal summary

Abstract

The year 2010 was a relatively quiet one for legal developments with respect to archaeological heritage. Some court decisions that were expected this year, such as that concerning foreign sovereign immunity for artifacts on loan from Iran to the Oriental Institute of the University of Chicago, did not materialize, while other disputes remain on appeal, such as that involving the disposition of 500,000 gold and silver coins taken from an early 19th century Spanish shipwreck by Odyssey Marine. One of the most closely watched cases, the trial in Italy of the former J. Paul Getty Museum curator, Marion True, ended inconclusively when time ran out for the prosecution. Nonetheless, recovery and restitution of cultural objects that were brought illegally into the United States continued, as did controversies concerning the bilateral agreements concluded between the United States and other nations, pursuant to the 1983 Convention on Cultural Property Implementation Act, the United States' legislation implementing the 1970 UNESCO Convention on the Means of Prohibiting and Preventing the Illicit Import, Export and Transfer of Ownership of Cultural Property. The following review focuses on legal developments primarily in the United States, as the United States participates in international treaty regimes to protect cultural heritage.     

English villages in the Londonderry plantation

Abstract

The English adventurers who created a ‘plantation’ throughout much of Ulster in the first quarter of the 17th century did so by seeking to transform the cultural landscape. The flowering of English cultural institutions could be enhanced within the appropriate environment, reasoned the plantation planners, and the ‘planting’ of villages was perhaps the most fundamental element of the programme to create that environment. The Ulster plantation provides an excellent opportunity to define early 17th-century English standards for the creation of a domestic settlement abroad, and perhaps also at home.     

'Disturbing the Complacency of Religion'? The Evangelical Crusades of Dr Billy Graham and Father Patrick Peyton in Britain, 1951-54

This article explores some little-examined aspects of the widespreadrevival of religion in Britain in the 1950s through a closeexamination of the evangelistic crusades of the Baptist ministerDr Billy Graham and the Irish-American Roman Catholic priest,Fr Patrick Peyton. Against the backdrop of the ‘secularizationdebate’, which continues to dominate the existing historiographyof the period, it suggests that a re-examination of the roleof religion in English society might provide new and valuableinsights into the broader social and cultural preoccupationsof the post-war era. Employing a cross-denominational approachit argues that, much to the surprise of some contemporary commentators,the considerable appeal of these religious crusaders lay intheir ability to articulate common fears and anxieties aboutthe individual, the family, and Cold War society within a religiouscontext. Moreover, from a contemporary historical perspective,it questions whether the appeal of Graham's and Peyton's evangelismis better viewed not as an instance of an ‘illusory’religious revival of old-fashioned Christianity before a plungeinto ‘secularism’, but rather as an illustrationof a broader and hitherto unexplored shift in post-war Englandtowards new configurations of religiosity.     

The golden and the brazen world: Papers in literature and history, 1650–1800

From the seventeenth century onwards, English Reformed ministers engaged in lively correspondence and publishing exchanges with men from different countries and Protestant traditions. In the eighteenth century, appreciation of their shared intellectual and cultural heritage and a desire to sustain the patterns for religious living it encouraged inflected the content and style of textual interactions among Halle Pietists, English dissenters and New England Congregationalists. Interest in the present state of religious life was also important, and therefore news about awakenings and materials for pastoral care circulated around Europe and North America through existing channels and by new means. Their encounters and the texts that they produced were mutually generative, and the language and manner of the participants' personal interactions were important features of published works. These personal associations, publishing activities and discursive styles can be understood as aspects of the literary sociology of a religious culture that valued intellectual and emotional engagements and sought to inculcate religion through education and friendship.     

Chivalrous models of Patriot Kingship: Gilbert West,Lord Lyttelton and The Idea of a Patriot King

This article examines two explorations of the theory expounded in Lord Bolingbroke's The Idea of a Patriot King (written 1738, published 1749), Gilbert West's 1742 dramatic poem The Institution of the Order of the Garter and Lord Lyttelton's The History of the Life of Henry the Second (1767–1771). Both were associates of Bolingbroke's in the Patriot movement and were committed to his ideological programme, understanding its potential and appeal. They both recognised the significant potency in Bolingbroke's last and final theorem, that of the Patriot King, whose miraculous function it was to stamp out corruption, reform the state and rule as a father to his people. Yet they both reframe the theory, by providing relatable models of Patriot Kingship. The models West and Lyttelton provide are two historical English kings, Edward III and Henry II. By portraying these monarchs as Patriot Kings, both writers construct a mythopoeic idealisation of the English and British past, in which the manners of chivalry form the basis of Patriot Kingship. Both these works should also be understood within the context of an eighteenth-century tradition of using the English and British past to extol monarchy and reflect of contemporary politics and society.     

History of German Universities

This article has three main goals. Firstly, it intends to present the interesting but little-studied intellectual figure of Sir Francis Kynaston (1586ca.–1642), his educational enterprises, and his contributions to 17th-century English culture. Secondly, it aims to illustrate in detail his often neglected or, at best, misunderstood political ideas and connect them to the type of debates and controversies he was involved in at the end of the 1620s. In doing so, one of the principal objectives will be to revisit the traditional scholarly interpretations of Kynaston's place within the history of political thought in early modern England. In particular, attention will be paid to the language Kynaston employed to attack a specific political paradigm, that is parliamentarian “patriotism”. Finally, the essay will endeavour to show the interplay between Kynaston's educational project and cultural ideals, on one side, and his absolutist political doctrines and goals, on the other.     

The “Zhanguoce” school's effort of wartime cultural reconstruction, 1940–1942

This article examines the Zhanguoce school's unique cultural, historical, and political thinking in the context of cultural transformation and a search for meaning during the Anti-Japanese War (1937–1945). The group was mainly composed of scholars who were born in the 1900s and educated in America and Europe. Keenly concerned for China's survival and influenced by the theories of Oswald Spengler, Arnold Toynbee and Chinese Legalism, the group challenged the May Fourth intellectual legacy of positivism and evidential research, presenting in its place an amoral, militarist worldview, a culture-based global historical theory, and a state-centered political philosophy. The school attempted moreover to interpret world history in the light of the Chinese historical pattern. Their radical outlook was quite different from the contemporaneous trends of positivism and historical materialism, but they did attempt to provide an alternative ideology to guide China's wartime cultural reconstruction.     

“It Felt More like a Revolution.” How Behavioral Ecology Succeeded Ethology, 1970–1990

As soon as ethology's status diminished in the early 1970s, it was confronted with two successor disciplines, sociobiology and behavioral ecology. They were able to challenge ethology because it no longer provided markers of strong disciplinarity such as theoretical coherence, leading figures and a clear identity. While behavioral ecology developed organically out of the UK ethological research community into its own disciplinary standing, sociobiology presented itself as a US competitor to the ethological tradition. I will show how behavioral ecology took the role of legitimate heir to ethology by rebuilding a theoretical core and an intellectual sense of community, while sociobiology failed to use its public appeal to reach disciplinary status. Meanwhile, ethology changed its disciplinary identity to encompass all biological studies of animal behavior.