Imagining Humane Realism: Moving from Sacred Secularism toward a Pragmatic Theory of Human Rights

Abstract

The purpose of this article is to problematize secular humanistic conceptualizations of human rights by challenging the absolutist and supposedly irreligious foundations on which they rest. In doing so, this piece will adopt the position that secular humanism is, in fact, a religion, and, as such, its dictates concerning human beings and the proper treatment thereof are logical byproducts of a very peculiar "modern" religious faith—a religion, as it were, that places humanity at the center of its worship—and, therefore, are no less arbitrary than the overtly religious dogma it rejects. By exposing the all too confident moral authority that secular faithful bestow upon themselves and the will to judgement that is so prevalent in modern humanistic ideology, this article hopes to create a space for a re-imagining of human rights that is less authoritarian and more open to self-criticism than the modern, secular movement.     

South African palaeoenvironments during marine oxygen isotope stage 4: a context for the Howiesons Poort and Still Bay industries

Spanning the period from ∼74–58 ka, and being broadly coeval with marine oxygen isotope stage 4 (MIS 4), the Still Bay and Howiesons Poort industries represent important phases in the development of the material culture of early modern humans. How and why these industries occurred when they did, however, remain matters for speculation. A key element of this debate has been the question of what role environmental change during the early stages of the last glacial period may have had on influencing human activity. Unfortunately, well-dated palaeoenvironmental evidence from this period is limited, and the debate has, out of necessity, been driven by the application of conceptual models of environmental change, many of which associate colder and warmer global climates with increased aridity and humidity respectively. In this paper, the regional marine and terrestrial evidence is synthesised to create an evidence-based palaeoenvironmental context. Based on the information available to date, it appears that rather than being characterised by dry conditions, MIS 4 was a period of relatively cool, moist climates, the ubiquity of which transcends the modern regional climate boundaries. It is suggested that orbital parameters at this time created greater interaction between tropical and temperate circulation systems, bringing more moisture to the subcontinent. These findings highlight the distinct nature of southern African climate systems, and caution against the application extra-regional conceptual models or inferring linear relationships with polar records.     

Catholicism, Science, and Modernity: The Case of William Miles Maskell

This is a case study of William Miles Maskell, an eminent entomologist, devout Roman Catholic, and the foremost scientific critic of evolutionary theory in nineteenth-century New Zealand. Modern Western intellectual history, built on the assumption that secular, scientific modes of thought inexorably swept aside traditional metaphysical and religious ones, has generally written off such persons as ignorant reactionaries battling truth, enlightenment, and progress. But this grand narrative — of scientific light banishing religious darkness — oversimplifies and dis-torts the past. Maskell failed to prevent evolution from becoming paradigmatic in New Zealand biology, to be sure. But it is far from clear that he lost what he regarded as the more important fight — against the scientism and agnosticism he saw as characteristic of modern science. We need to develop a considerably more subtle and nuanced historiography of science-and-religion that gives the religious and philosophical critics of nineteenth century science their due. They battled modernity's scepticism and scientism more successfully than historians have generally acknowledged.     

Accounts of early Christian history in the thought of François Guizot,Benjamin Constant and Madame de Staël 1800–c.1833

This article compares different historical accounts of early Christianity written by François Guizot, Benjamin Constant and Madame de Staël and shows that they played a significant role in the construction of their ideas about religious tolerance and political liberty in ancient and modern states. In his 1812 translation of Gibbon’s Decline and Fall of the Roman Empire Guizot used his editorial footnotes to oppose Gibbon’s sceptical representation of the early Church and to assert that the development of Christianity had been crucial in condemning slavery, establishing religious toleration and fostering individual liberty. Benjamin Constant also opposed Gibbon’s representation of early Church history but he argued in his posthumously published Du polythéisme romain (1833) that the key achievement of the early Christians had been to revive the idea of individual religious sentiment against the anti-individualist Roman state. As Guizot developed his historical research in the 1820s he rejected this view and came to see the early Christians as demonstrating the inherently social nature of all religious practice. Some of these ideas were anticipated by Madame de Staël in De la littérature (1800), but all three thinkers sought to reintegrate religion into their ideas of modern liberty in ways that merit greater attention.     

Probabilistic Darwinism: Louis Agassiz vs. Asa Gray on Science, Religion, and Certainty

Despite the professed harmony of science and religion in early to middle nineteenth-century culture, scientific practice gradually veered away from confirmation of religious assumptions. This trend culminated in the shock of Charles Darwin's theory of species development, which troubled many scientists and religious believers both for its explicit naturalism and for the unprovable probabilism at the heart of its method. Two key players — and antagonists — in the reception of Darwinism in America, Louis Agassiz and Asa Gray, actually agreed in their assessment of the probabilistic quality of Darwinism, but they split over how much uncertainty to wel-come into their science and their religion. Agassiz became intellectually marginalized because he continued to demand certainty, while Gray's acceptance of uncertainty represented a growing trend among intellectuals of science and religion.     

State Ceremonial,Court Culture and Political Power in Early Modern Denmark, 1536-1746

In early modern Europe the court of a prince was many things: the household of a prince, a point of contact between the ruler and the elites, a cultural trendsetter, a focal point of patronage and an important institution of regional and international politics. In short, the court had many functions. In this article the focus is on the main lines of development in the court culture of early modern Denmark, from the Reformation (1536) until early Absolutism. Certain structural changes are highlighted and an attempt is made to explain them in political terms. As a prelude, I offer some theoretical reflections on the meaning of court culture in general and ceremonial culture in particular. Let me say from the outset that I have found my inspiration mainly in German and American historical scholarship, which for the past twenty years or so has witnessed a continuous and fruitful debate on the early modern court.     

Religious Reforming Currents in Sixteenth‐Century Italy: The Spirituali and the Tridentine Debates over Church Reform

The history of religious reform in sixteenth century Italy has been the subject of much scholarly debate in recent decades, as well as uncertainty about how best to conceptualise the period, so indelibly marked by epoch‐changing events, such as the Protestant Reformation (from 1517) and the Council of Trent (1545–1563). Reforming currents in Italy were swept along by these events, and indeed appear to have been overwhelmed by them. Commonly, these currents are explored for their theological nature and especially their heterodox, even Protestant, character. Less well studied is their role in the debates over organisational church reform. It is here that we can discern the tenacity of these currents well into the Tridentine period. This article explores key protagonists of reform, known as the spirituali, with particular reference to the humanist bishop, Ludovico Beccadelli, and his role in the debate over episcopal residence. Through an analysis of his contribution to this divisive debate at the Council of Trent, the article seeks to shed light on a strand of the spirituali that was both resilient and prominent in the battle for the future direction of the Catholic Church.     

Convictions,Loyalties and the Secular State

Abstract

The article examines the relationship between communal religious identity and the secular, liberal state. It addresses the concern that religious allegiance undermines an individual's or group's political loyalty. The liberal secular state is threatened when a religious community participates in public discussion because this challenges the positioning of religious belief as personal and private. Currently this issue is brought into sharp focus by the identities of Muslim people although it is by no means restricted to this religious group. The early Christians negotiated the difficulties of loyalty to the empire and worship of the one true God as uniquely divine. The work of William Cavanaugh and Maleiha Malik is utilized to argue that religious communities can participate in public discussions in secular liberal states while living by narratives not shared by these polities. In fact religious communities can deepen the moral discussions of liberal secular states by bringing to its instrumental rationalism convictions established on alternate beliefs and narratives about the human condition. The recognition of the public role of religions need not induce panic in the liberal secular state and may secure religious communities sufficiently to allow mature, critical debate and discussion of their loyalties.     

The Middle-Upper Paleolithic transition in Southeastern Central Europe (Czechoslovakia and Hungary)

Southeastern Central Europe is quite rich in finds of progressive Neandertals from Middle Paleolithic contexts and early modern humans associated with evolved Upper Paleolithic (Aurignacian and Pavlovian). There are no human fossils that can be related to the transitional Middle-Upper Paleolithic units (the Bohunician and the Szeletian); thus, from anthropology we know only that the transitional period began with Neandertals and ended with modern humans. The archaeological record is more complex. The Jankovichian industries of Hungary differ from the mostly non-Levallois Middle Paleolithic of Central Europe in the presence of some Levallois; they seem to be technologically related to the Levallois-Leptolithic Bohunician industries of Moravia, dated to 43,000–38,000 B.P., which are the first transitional Upper Paleolithic unit. The appearance of the Szeletian before 42,000 B.P. in Hungary and at about 39,000 in Moravia represents a technological variation of the transition, although retaining marked local Middle Paleolithic elements. The date of the appearance of the typical Aurignacian, the first culture clearly related to modern humans, is unclear, but it certainly developed after 36,000 B.P. and has several dates between 35,000 and 30,000 B.P.     

Bones,buttons and buckles: negotiating class and bodily practices in early modern Oulu

Some of the most prominent characteristics of the early modern period are increasing control over human bodies and the increasing class differences in bodily practices. The rigid class society prevailing in early modern Sweden was reflected in the way people in different classes were expected to behave, dress and eat, amongst other things. This paper discusses how bodily practices — with foodways and dress as case studies — were involved in negotiating class identities in a small town on the northern edge of Europe. It will examine how disciplinary codes of bodily behaviour were played out on the geographical margins of European society.     

Walter of Châtillon: A twelfth-century poet's engagement with Jews

This article concerns one of the most eminent poets of the twelfth century, Walter of Châtillon, the author of the well-known Alexandreis. Walter of Châtillon is presented as a case study to show that twelfth-century poets as well as scholars were interested in the Christian-Jewish debate. Walter wrote a treatise against the Jews and referred to Jews and Judaism in many of his poems, especially in his hymns for Christmas. Whereas he concentrated on literal exegesis of biblical texts in his treatise, he favoured figurative biblical imagery in his hymns. A number of things are striking. The first is the central role that the Christian-Jewish debate played in his views on the origins and fate of mankind. The second is the need Walter evidently felt for anti-Jewish language in order to express his religious convictions. The third is the startling absence in Walter's work of the newest ideas about Jews and Judaism that were becoming more and more prevalent in scholarly circles in his lifetime. This latter point raises a fundamental question about the dissemination of Christian views about Jews in the twelfth century. Recent work on the Christian-Jewish debate has focussed on the development of novel ideas about Jews in the twelfth century and much work is being done to understand better how those views were spread beyond the narrow confines of scholarly circles. Walter's hymns in particular with all their hackneyed phrases signal the importance of not ignoring the continuing existence of traditional views about Jews. They also point to the need to include hymns in the study of the dissemination of anti-Jewish ideas.     

Physiological optics, cognition and emotion: a novel look at the early work of Wilhelm Wundt

The German physiologist Wilhelm Wundt, who later founded experimental psychology, arguably developed the first modern scientific conception of emotion. In the first edition of Vorlesungen über die Menschen- und Thierseele (Lectures on human and animal psychology), which was published in 1863, Wundt tried to establish that emotions were essential parts of rational thought. In fact, he considered them unconscious steps of decision-making that were implied in all processes of conscious thought. His early work deserves attention not only because it is the attempt to conceptualize cognition and emotion strictly from a neural point of view but also because it represents the very foundation of the debate about the nature of emotion that revolved around William James' theory of emotion during the 1890s. However, this aspect of his work is little known because scholars who have analyzed Wundt's work focused on his late career. Furthermore, historical analysis interpreted Wundt's work within a philosophical framework, rather than placing it in the context of German medical and physiological research in which it belongs. In addition, Wundt's early works are hardly available to an English speaking audience because they were never translated.     

Walter of Châtillon: A twelfth-century poet's engagement with Jews

This article concerns one of the most eminent poets of the twelfth century, Walter of Châtillon, the author of the well-known Alexandreis. Walter of Châtillon is presented as a case study to show that twelfth-century poets as well as scholars were interested in the Christian-Jewish debate. Walter wrote a treatise against the Jews and referred to Jews and Judaism in many of his poems, especially in his hymns for Christmas. Whereas he concentrated on literal exegesis of biblical texts in his treatise, he favoured figurative biblical imagery in his hymns. A number of things are striking. The first is the central role that the Christian-Jewish debate played in his views on the origins and fate of mankind. The second is the need Walter evidently felt for anti-Jewish language in order to express his religious convictions. The third is the startling absence in Walter's work of the newest ideas about Jews and Judaism that were becoming more and more prevalent in scholarly circles in his lifetime. This latter point raises a fundamental question about the dissemination of Christian views about Jews in the twelfth century. Recent work on the Christian-Jewish debate has focussed on the development of novel ideas about Jews in the twelfth century and much work is being done to understand better how those views were spread beyond the narrow confines of scholarly circles. Walter's hymns in particular with all their hackneyed phrases signal the importance of not ignoring the continuing existence of traditional views about Jews. They also point to the need to include hymns in the study of the dissemination of anti-Jewish ideas.     

Folk beliefs,special deposits,and engagement with the environment in early modern northern Finland

It is widely recognized that folk beliefs flourished in early modern Finland which had formally been Christianized for centuries. These folk beliefs seem to propose, in the modern view, that people in the past believed in the existence of non-human beings, such as trolls and spirits, and considered a variety of material things from artefacts to landscape elements to have special properties, such as agency, consciousness, and personality. Folk beliefs, however, may have been misrepresented due to the assumption that they originate in religious-like thinking. This paper reconsiders the nature of folk beliefs, their relationship with religion, and their significance to archaeological interpretation both theoretically and through a case study. It is argued that folk beliefs in early modern northern Finland – and in other similar contexts – can be understood in terms of local perception and engagement with the material world. Folk beliefs, in this view, were embedded in the dynamics of everyday life, and they are, at least in the specific case discussed in this paper, indicative of two-way relatedness between people and various constituents of the material world. The archaeological implications of this view are discussed in the context of the 17th-century town of Tornio on the northern Gulf of Bothnia.     

The Complexities of a New Faith: Xu Guangqi's Acceptance of Christianity

Xu Guangqi (1562–1633) was one of the most important early Chinese Catholics closely associated with Matteo Ricci (1552–1610), the legendary founder of the Jesuit China mission. In spite of his widespread fame since the seventeenth century, the precise nature of his religious experience has not so far been adequately investigated. To understand his complex relationship with Christianity and thereby gain insight into the fateful East–West intellectual interaction in the early modern period, this article closely probes various aspects of Xu's spiritual journey including his family history, his reception of baptism, and his association with Jesuit missionaries both before and after his conversion, and the particular character of his Catholic faith.     

Missionary hydrography and the invention of early modern Amazonia

Amazonia became an important laboratory of inquiry and evangelization for Franciscans and Jesuits in the early modern Spanish Empire. The missionary endeavours depended upon knowledge friars acquired and produced about the rivers, landscapes, and societies of their new home in the tropical lowlands of South America. Friars were particularly interested in finding and naming the axis of this new territory. ‘Amazonas,’ however, became an untameable fluvial entity that defied unitary conceptualization. Whereas the sixteenth-century concept of the river revolved around the dimensions of its estuary, seventeenth-century missionaries focused on length, volume, and headwaters to define Amazonia. The attempts to define the river produced a dispute between the two religious orders and indeed within each group, as Franciscans and Jesuits sought to make their ‘Amazonas’ normative. The present study explores this debate and asserts that hydrography became a language of authority and contention among early modern missionaries of Amazonia.     

Lighting practices in early Greece (from the end of the Mycenaean world to the 7th century BC

Reconsideration of the materials of lighting from a number of Early Greek sites leads to a review of the long-standing scholarly argument about an abrupt break in the use of typologically distinctive lamps in the period between the 11th and early 7th centuries BC. According to this, there is a marked absence of easily identifiable lamp-types, after the elaborate stone and clay Minoan and Mycenean series. Drawing on a combined approach to both its literary and archaeological aspects, I shall attempt to re-assess the truth of this 'traditionally' negative argument. In particular, certain pottery series, such as bowls, kothons and similar categories of plain pots with wide geographical distribution and popularity from the Mycenaean to Historical times (mainly until the 3rd century BC) will be reviewed and suggested as possible sources of light. In addition, I shall suggest — with the aid of a simple experiment — other simple ways of lighting a lamp by means directly available from nature.