共查询到20条相似文献,搜索用时 15 毫秒
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Pierre Manent 《Perspectives on Political Science》2013,42(2):100-105
Abstract The old Western synthesis, the coming together of self-government, the Christian proposition, modern equality, and the commitment to relieving man's estate, appears to be unraveling. In the European context, it is being replaced by a “pure democracy” that cannot do justice to the continuity of Western civilization. Rejecting the twin temptations of Progress and Decline, Pierre Manent recovers the perspective of the human agent. While the polis or classical city is no longer available to us, the self-government of free human beings remains at the heart of the Western enterprise. Manent shows that the Christian notion of conscience preserved the classical analogy between the soul and the political association and is at the hear of Western liberty. The West as a whole rests on the synthetic and mediating notion of conscience. 相似文献
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Tiffany Shellam 《History & Anthropology》2013,24(1):75-88
This article tells the story of a cross‐cultural encounter on a beach at King George’s Sound in the south west of Australia in 1826, when Major Edmund Lockyer arrived to establish a British military garrison. The account we have of those early encounters come from the pen of Lockyer, and by taking a close reading of his journal this article attempts to reveal the meanings and context of Aboriginal actions. It also analyses how the Aborigines and the British made sense and subsequently responded to the encounter. Whilst this story is not given iconic status in Australian historiography, it is valuable in opening up a porthole into this contact zone at the moment when precarious relationships were being formed. 相似文献
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José Carlos Bermejo Barrera 《History and theory》2001,40(2):190-205
Making history—in the sense of writing it—is often set against talking about it, with most historians considering writing history to be better than talking about it. My aim in this article is to analyze the topic of making history versus talking about history in order to understand most historians' evident decision to ignore talking about history. Ultimately my goal is to determine whether it is possible to talk about history with any sense.
To this end, I will establish a typology of the different forms of talking practiced by historians, using a chronological approach, from the Greek andRoman emphasis on the visual witness to present-day narrativism and textual analysis. Having recognized the peculiar textual character of the historiographical work, I will then discuss whether one can speak of a method for analyzing historiographical works. After considering two possible approaches—the philosophy of science and literary criticism—I offer my own proposal. This involves breaking the dichotomy between making and talking about history, adopting a fuzzy method that overcomes the isolation of self-named scientific communities, and that destroys the barriers among disciplines that work with the same texts but often from mutually excluding perspectives. Talking about history is only possible if one knows about history and about its sources and methods, but also about the foundations of the other social sciences and about the continuing importance of traditional philosophical problems of Western thought in the fields of history and the human sciences. 相似文献
To this end, I will establish a typology of the different forms of talking practiced by historians, using a chronological approach, from the Greek andRoman emphasis on the visual witness to present-day narrativism and textual analysis. Having recognized the peculiar textual character of the historiographical work, I will then discuss whether one can speak of a method for analyzing historiographical works. After considering two possible approaches—the philosophy of science and literary criticism—I offer my own proposal. This involves breaking the dichotomy between making and talking about history, adopting a fuzzy method that overcomes the isolation of self-named scientific communities, and that destroys the barriers among disciplines that work with the same texts but often from mutually excluding perspectives. Talking about history is only possible if one knows about history and about its sources and methods, but also about the foundations of the other social sciences and about the continuing importance of traditional philosophical problems of Western thought in the fields of history and the human sciences. 相似文献
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Dinah Eastop 《Textile history》2017,48(2):288-290
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Didem Gürses 《Development and change》2009,40(3):587-588
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李大钊对“历史”概念的探讨 总被引:1,自引:0,他引:1
1924年,商务印书馆出版的李大钊著的《史学要论》,标志着李大钊的史学思想已经走向成熟。在此书中,李大钊提出了历史的完整的定义。他的这个定义是有两个形成的过程的。他曾经思考过诸多国内外历史学者对于历史的定义,但在接受了唯物史观以后,他才真正明确了历史的概念。他对历史的定义,是他的史学思想中很有价值的重要内容。 相似文献
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ABSTRACTPierre Trudeau’s vision of Canada’s cultural policy was situated within a bilingual framework. Canada, so conceived, has “no official culture” and two official languages. Nearly 50 years later, debates regarding the effects and broader significance of this policy combination persist as illustrated by the recent debate about Supreme Court judges. Yet, Canadians’ attitudes about bilingualism have received relatively little scholarly attention. This paper probes the structure and recent evolution of public attitudes toward the general idea of official bilingualism using the Survey on Official Languages (2003) and the Canadian Election Studies (1997–2011). It goes on to investigate regional differences in public support for bilingual Supreme Court judges using a large-scale survey conducted by Vox Pop Labs in 2015 (n = 291, 577). The combination of these data sources offers new insights into the contextual and individual-level determinants of regional differences in public attitudes toward bilingualism policy in Canada. 相似文献
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