Der medizinische Wissensaustausch zwischen Siebenbürgen und anderen europäischen Ländern im Spiegel des Auslandsstudiums und der ärztlichen Ausbildung der Siebenbürger vor der Gründung der Klausenburger Universität (1872)

The first perpetual university in Transylvania was founded rather late compared to European standards, namely only in 1872 in Klausenburg (Cluj, Kolozsvár). Through the centuries, the social request for physicians was satisfied by the education of Transylvanian students at foreign universities and by the immigration of physicians from abroad. Concerning the period from 1180 to 1849, we know about 7145 Transylvanian students at more than 80 different universities of the Occident. Thereof, 412 physicians and 219 surgeons can be documented by their names. The ranking list of the most frequented medical faculties (Vienna, Padova, Leyden, Utrecht, Jena, Lipsia, Erlangen, Frankfort‐on‐Oder, Goettingen, Basel etc.) proves that all of these medical men received their professional education (being sponsored socially) from the then most excellent foreign universities. Thus, studies abroad guaranteed continual transfer of knowledge from Western to Eastern Europe. This situation seems to partially have compensated the disadvantages of lacking own Transylvanian universities ‐ at least from the quality point of view, so that the professional standard of the education of doctors working in Transylvania used to correspond to the highest level of European medicine.     

GENEALOGY,PROBLEMATIZATION, AND NORMATIVITY IN MICHEL FOUCAULT

Colin Koopman's excellent Genealogy as Critique argues that Michel Foucault's genealogies—and, in fact, his archaeologies—should be read as historical accounts of the emergence of particular “problematizations.” The idea of a problematization, which Foucault introduces late in his career, has two sides. First, there is the idea that the situation whose emergence a genealogy traces is problematic in the sense of being fraught or dangerous. Second, by tracing the genealogy, Foucault problematizes the situation itself, showing how it calls for attention. Koopman argues that Foucault's genealogies are not themselves normative, but they instead outline situations or practices in a way that allows for normative investigation and political intervention. What is required, then, are normative approaches that complement Foucault's genealogies. Koopman argues that Foucault's own late discussions of self‐transformation are inadequate to fully accomplish the task; they need to be complemented by recourse to Deweyan reconstruction or Habermasian normative reflection. However, and in turn, such reflection cannot be had on an absolutist ground but rather must be seen as historically contingent, universalizing rather than universalist in Koopman's vocabulary. I argue that there are several reasons to think that the strong separation between genealogy and normative posited by Koopman may be too strict. Foucault's rhetoric, his choice of certain problematizations, and Koopman's own commitments to problematizations as requiring attention all seem to point toward a more intimate, although admittedly implicit, relation between genealogy and normative positions in Foucault's work.     

Migratory movements: evolutionary theory in the works of J.M. Synge

Synge's interest in evolutionary theory is well-documented, and his plays are often viewed as representations of an Irish culture in decline. In response, this article argues that Synge's tramps, tinkers, and outcasts function as figures for species migration and cultural renewal. To demonstrate that Synge's drama has a footing in the science of speciation, the article details the extent to which Synge was directly familiar with works of evolutionary theory. Although he read Darwin and Herbert Spencer at about the same time, their respective influences show up at much different stages of his literary career. While Synge's earliest prose is most strongly influenced by Spencer's progressivist interpretation of evolution, Synge's Spencerianism soon gives way to a Darwinian interest in the bizarre affinities between the human and animal worlds, as well as to an appreciation of difference rather than a fetishisation of fitness.     

Analytic ethics in the central period

Analytic ethics in the central period – extending from the beginning of the twentieth century to post-World War II linguistic analysis – is too often construed by historians and philosophers alike in monolithic terms as the emotivism of A. J. Ayer. In contrast, we argue that a multiplicity of ethical doctrines were developed by analytic philosophers at this time of which Ayer's emotivism was just one. Moreover, we maintain that this multiplicity of ethical doctrines was itself the result of a multiplicity of conceptions of analysis and that connecting these two sets of beliefs makes for the best understanding of analytic ethics.     

G.E. Moore and political philosophy: Gerald F. Shove's fellowship dissertation (1911)

In 1911 Gerald F. Shove, later to become a leading Cambridge economist, submitted to King's College a fellowship dissertation on the application of G.E. Moore's ethical philosophy to political theory. In the article the dissertation, hitherto unpublished, is discussed with reference to both the acceptance and elaboration of Moore's Principia Ethica by the members of the Apostles and Bloomsbury groups and Shove's intellectual and personal biography. The thesis tackles some major concepts in political theory like the nature of human societies, self-government, justice and freedom.     

HISTORY,THEORETICISM, AND THE LIMITS OF “THE POSTSECULAR”1

In this collection of critical essays, Dominick LaCapra, with characteristic verve, takes on a variety of authors who have addressed issues relating to intellectual history, history generally, violence, trauma, and the relation between the human and the animal. LaCapra offers two types of criticism—of historians for ignoring or misappropriating theory, and of theorists for engaging in “theoreticism,” a theorizing that rides roughshod over historical specificity and context. The present essay focuses on LaCapra's discussion of the theoreticism of the critical theorists Giorgio Agamben, Eric L. Santner, and Slavoj ?i?ek, and in particular on their and LaCapra's attempts to engage with the “issue of the postsecular.” Although Agamben, Santner, and ?i?ek highlight some important and provocative issues, this brand of critical theory provides too limited a base for coming to an understanding of current debates over the relation between religion and secular perspectives. Instead, one must approach “postsecularity” with attentiveness to the larger “secularization debate,” and to the way the term postsecular is used by such writers as Jürgen Habermas and John Milbank. LaCapra rightly draws attention to the recent emergence of a discourse of “the postsecular.” Both the term and the concept now cry out for a deeper, more critical, and more historical examination than has so far been attempted.     

Tell el-Hesi: A type site for reevaluating so-called ‘Egyptian Governors’ Residencies’ of the south

In 1984 Eliezer Oren identified a series of structures found at 13th and 12th centuries BCE sites of southern Canaan, calling them Egyptian Governors’ Residencies. He identified Bliss’s City IV as a defining site. In 2000 Blakely identified Petrie’s Pilaster Building as a second example from Tell el-Hesi. It is now clear that Bliss’s City IV dates to the 13th century and that some of its architectural elements were salvaged after its destruction to build Petrie’s Pilaster Building in the 12th century. All of the southern examples are found in an agricultural zone of uncertainty where there is no clear likelihood of a harvestable crop in any given normal year. As it happens, the 13th and especially the 12th centuries BCE were far from normal, being a period of drought and extreme drought. Thus no crops could have been expected. This suggests the structures could not have been centres for the collection of a grain harvest tax, the accepted view. Rather, one wonders if the sites did not monitor a large pasturage.     

Prony et babbage: apercus sur l'histoire de la division du travail mental∗

Hobbes and Hume on the imagination can initiate a discussion of empiricism in the 17th and 18th centuries: here, however, it provides the opportunity to focus on Kant's attempt to overcome the limits of their sense originating, naturalist ethics. I argue the general point that Kant's response to his predecessors, both empiricist and non-empiricists, is to modify their focus on nature without falling into skepticism; indeed, his speculative metaphysics also is a response to classical ontological metaphysics. Kant by providing two realms or perspectives, a natural and a noumenal, avoids many difficulties resulting from Hobbes and Hume's starting point in sense leading to imagination and a non-normative reason. Yet, challenged by Herder and the romantics, he uses a sort of residual view of the imagination in relation to the freedom of the noumenal, which results in difficulties for his speculative, noumenal metaphysics.     

Diplomacy and revolution: The London conference of 1830 and the Belgian revolt

This paper examines Thomas Hill Green's changing attitude to the Reform Question between 1865 and 1876. Section 1 sketches the Radical landscape against which Green advocated reform between 1866 and 1867, paying particular attention to the respective positions of Gladstone, J.S. Mill and Bright on the relationship between responsible citizenship and class membership. Section 2 examines Green's theories of social balance and responsible citizenship at the time of his lectures on the English Civil War. Section 3 argues that, contrary to the established scholarship, Green's Radicalism was closer to Bright than to Gladstone and Mill during this period. Section 4 counters Richter's claim that Green abandoned democracy following the 1874 General Election, while arguing that even sympathetic commentators misunderstand Green's attitude to the Reform Question immediately after this date.     

生活与逻辑的交汇——詹姆斯·C·霍尔特论大宪章

英国当代著名史学家詹姆斯·C·霍尔特以研究大宪章知名,他的《大宪章》一书是20世纪大宪章史学的杰作,被认为是20世纪后半叶大宪章研究领域最重要的一部著作。霍尔特的大宪章研究在方法上的突出特色,是将法律或原则还原为生活,通过比较,即通过对大宪章与欧洲中世纪其他同类文件的对比研究,以及对英王国与欧洲其他王国的对比研究,从实际生活过程解说大宪章的产生和特点。他致力于去除辉格派史学传统带来的那些时代错乱的历史解释,从生活与逻辑的交汇点阐释大宪章的内容和性质,依据大宪章的内在特点与时代发展的关系说明大宪章的历史与神话的联系。