This is a translation of Ernst Troeltsch's last (1923) major work. It is an exhaustive study of the methods of historiography and of German, French, English, and Italian philosophies of history during the nineteenth century. It is motivated by the purpose of developing the proper concept of historical development, for overcoming "bad" historicism (i.e., unlimited relativism) with "good" historicism (with relativity, not relativism), and determining how values drawn from history can be used to shape the future. It concludes with a sketch of the unwritten second volume on the material philosophy of history.
On its publication in 1957, The Poverty of Historicism was hailed by Arthur Koestler as 'probably the only book published this year which will outlive the century.' A devastating criticism of fixed and predictable laws in history, Popper dedicated the book to all those 'who fell victim to the fascist and communist belief in Inexorable Laws of Historical Destiny.' Short and beautifully written, it has inspired generations of readers, intellectuals and policy makers. One of the most important books on the social sciences since the Second World War, it is a searing insight into the ideas of this great thinker.
In Japan, people often refer to August 15, 1945 as the end of "that war." But the duration of "that war" remains vague. At times, it refers to the fifteen years of war in the Asia-Pacific. At others, it refers to an imagination of the century long struggle between the East and the West that characterized much of the 19th century. This latter dramatization in particular reinforces longstanding Eurocentric and Orientalist discourses about historical development that presume the non-West lacks historical agency. Nearly 75 years since the nominal end of the war, Japan’s "history problem" – a term invoking the nation’s inability to come to terms with its imperial past – persists throughout Asia today. Going beyond well-worn clichés about the state’s use and abuse of discourses of historical modernity, Koyama shows how the inability to confront the debris of empire is tethered to the deferral of agency to a hegemonic order centered on the United States. The present is thus a moment one stitched between the disavowal of responsibility on the one hand, and the necessity of becoming a proper subject of history on the other. Behind this seeming impasse lay questions about how to imagine the state as the subject of history in a postcolonial moment – after grand narratives, after patriotism, and after triumphalism.
What does it mean to call something “contemporary”? More than simply denoting what’s new, it speaks to how we come to know the present we’re living in and how we develop a shared story about it. The story of trying to understand the present is an integral, yet often unnoticed, part of the literature and film of our moment. In Contemporary Drift, Theodore Martin argues that the contemporary is not just a historical period but also a conceptual problem, and he claims that contemporary genre fiction offers a much-needed resource for resolving that problem. Contemporary Drift combines a theoretical focus on the challenge of conceptualizing the present with a historical account of contemporary literature and film. Emphasizing both the difficulty and the necessity of historicizing the contemporary, the book explores how recent works of fiction depict life in an age of global capitalism, postindustrialism, and climate change. Through new histories of the novel of manners, film noir, the Western, detective fiction, and the postapocalyptic novel, Martin shows how the problem of the contemporary preoccupies a wide range of novelists and filmmakers, including Zadie Smith, Colson Whitehead, Vikram Chandra, China Miéville, Kelly Reichardt, and the Coen brothers. Martin argues that genre provides these artists with a formal strategy for understanding both the content and the concept of the contemporary. Genre writing, with its mix of old and new, brings to light the complicated process by which we make sense of our present and determine what belongs to our time.
Ever since its first publication in 1992, The End of History and the Last Man has provoked controversy and debate. Francis Fukuyama's prescient analysis of religious fundamentalism, politics, scientific progress, ethical codes, and war is as essential for a world fighting fundamentalist terrorists as it was for the end of the Cold War. Now updated with a new afterword, The End of History and the Last Man is a modern classic.
Reinhart Koselleck is one of the most important theorists of history and historiography of the last half century. He is the foremost exponent and practitioner of Begriffsgeschichte, a methodology of historical studies exemplified in these 18 essays, which focus on the invention and development of the fundamental concepts underlying and informing a distinctively historical manner of being in the world.
In this classic work, Leo Strauss examines the problem of natural right and argues that there is a firm foundation in reality for the distinction between right and wrong in ethics and politics. On the centenary of Strauss's birth, and the fiftieth anniversary of the Walgreen Lectures which spawned the work, Natural Right and History remains as controversial and essential as ever. "Strauss . . . makes a significant contribution towards an understanding of the intellectual crisis in which we find ourselves . . . [and] brings to his task an admirable scholarship and a brilliant, incisive mind."—John H. Hallowell, American Political Science Review Leo Strauss (1899-1973) was the Robert Maynard Hutchins Distinguished Service Professor Emeritus in Political Science at the University of Chicago.
""This study argues that the core of Ernst Troeltsch's theological project is an eschatological conception of the Absolute. Troeltsch developed his idea of the Absolute from post-Kantian religious and philosophical thought, and applied it to the Christian doctrine of eschatology. Troeltsch's eschatological Absolute must be understood in the context of questions being raised at the turn of the twentieth century by research on New Testament apocalypticism, as well as by modern critical methodologies in the historical sciences. The study is a revisionist response to common approaches to Troeltsch that read him as introducing problematic historicist and immanentist assumptions into Christian theology. Instead, it argues that Troeltsch's theological modernism presents a compelling account of the meaningfulness of history while retaining a commitment to divine transcendence that is unconditioned by history. As such, his theology remains relevant to theological research today, well beyond theological circles that normally take Troeltsch's legacy to contribute in a constructive way to their work. ""--
With his An Interpretation of Nietzsche’s "On the Uses and Disadvantage of History for Life", Anthony K. Jensen shows how 'timely' Nietzsche’s second "Untimely Meditation" really is. This comprehensive and insightful study contextualizes and analyzes a wide range of Nietzsche’s earlier thoughts about history: teleology, typology, psychology, memory, classical philology, Hegelianism, and the role historiography plays in modern culture. On the Uses and Disadvantage of History for Life is shown to be a ‘timely’ work, too, insofar as it weaves together a number of Nietzsche's most important influences and thematic directions at that time: ancient culture, science, epistemology, and the thought of Schopenhauer and Burckhardt. Rather than dismiss it as a mere ‘early’ work, Jensen shows how the text resonates in Nietzsche’s later perspectivism, his theory of subjectivity, and Eternal Recurrence. And by using careful philological analysis of the text’s composition history, Jensen is in position to fully elucidate and evaluate Nietzsche’s arguments in their proper contexts. As such Jensen’s Interpretation should restore Nietzsche’s second "Untimely Meditation" to a prominent place among 19th Century philosophies of history.
