The emergence of a sense of the past in Renaissance humanism gave rise to a new historical consciousness about the meaning of history and methods of historical enquiry. This book, originally published in 1986, provides an in-depth critical introduction to the historical thought of some of the most influential thinkers of Western culture, from Machiavelli’s reflections on history and power to the revolutionary intuitions of Giambattista Vico’s New Science of historical understanding, taking in Bodin, Montaigne, Bacon, Descartes, Hobbes, Locke, Newton, Leibniz and Bayle on the way.
This insightful and wide-ranging volume traces the genesis of international intellectual thought, connecting international and global history with intellectual history.
Here, at last, are the long-awaited Sather Classical Lectures of the great historian Arnaldo Momigliano, In a masterly survey of the origins of ancient historiography, Momigliano captures those features of an ancient historian's work that not only gave it importance in its own day but also encouraged imitation and exploitation in later centuries. He reveals the extent to which Greek, Persian, and Jewish historians influenced the Western historiographic tradition, and then goes on to examine the first Roman historians and the emergence of national history. In the course of his exposition, he traces the development of antiquarian studies as distinctive branch of historical research from antiquity to the modern period, discusses the place of Tacitus in historical thought, and explores the way in which ecclesiastical historiography has developed a tradition of its own. All these lectures illustrate Momigliano's unrivaled ability to combine the study of classical texts and the history of classical scholarship. First delivered in 1962, the lectures were revised during the next fifteen years and then held for annotation that was never completed. They are now published from the author's manuscripts, collated and checked by Momigliano's literary executor, Anne Marie Meyer, of the Warburg Institute, with a foreword by Riccardo Di Donato, of the University of Pisa. The text is printed as the author left it. Sather Classical Lectures, 54
The emergence of a sense of the past in Renaissance humanism gave rise to a new historical consciousness about the meaning of history and methods of historical enquiry. This book, originally published in 1986, provides an in-depth critical introduction to the historical thought of some of the most influential thinkers of Western culture, from Machiavelli’s reflections on history and power to the revolutionary intuitions of Giambattista Vico’s New Science of historical understanding, taking in Bodin, Montaigne, Bacon, Descartes, Hobbes, Locke, Newton, Leibniz and Bayle on the way.
A two-volume study of political thought from the late thirteenth to the end of the sixteenth century, the decisive period of transition from medieval to modern political theory. The work is intended to be both an introduction to the period for students, and a presentation and justification of a particular approach to the interpretation of historical texts. Quentin Skinner gives an outline account of all the principal texts of the period, discussing in turn the chief political writings of Dante, Marsiglio, Bartolus, Machiavelli, Erasmus and more, Luther and Calvin, Bodin and the Calvinist revolutionaries. But he also examines a very large number of lesser writers in order to explain the general social and intellectual context in which these leading theorists worked. He thus presents the history not as a procession of 'classic texts' but are more readily intelligible. He traces by this means the gradual emergence of the vocabulary of modern political thought, and in particular the crucial concept of the State.
Quentin Skinner's classic study The Foundations of Modern Political Thought was first published by Cambridge in 1978. This was the first of a series of outstanding publications that have changed forever the way the history of political thought is taught and practised. Rethinking the Foundations of Modern Political Thought looks afresh at the impact of the original work, asks why it still matters, and considers a number of significant agendas that it still inspires. A very distinguished international team of contributors has been assembled, including John Pocock, Richard Tuck and David Armitage, and the result is an unusually powerful and cohesive contribution to the history of ideas, of interest to large numbers of students of early modern history and political thought. In conclusion, Skinner replies to each chapter and presents his own thoughts on the latest trends and the future direction of the history of political thought.
Was Hobbes the first great architect of modern political philosophy? Highly critical of the classical tradition in philosophy, particularly Aristotle, Hobbes thought that he had established a new science of morality and politics. Devin Stauffer here delves into Hobbes’s critique of the classical tradition, making this oft-neglected aspect of the philosopher’s thought the basis of a new, comprehensive interpretation of his political philosophy. In Hobbes’s Kingdom of Light, Stauffer argues that Hobbes was engaged in a struggle on multiple fronts against forces, both philosophic and religious, that he thought had long distorted philosophy and destroyed the prospects of a lasting peace in politics. By exploring the twists and turns of Hobbes’s arguments, not only in his famous Leviathan but throughout his corpus, Stauffer uncovers the details of Hobbes’s critique of an older outlook, rooted in classical philosophy and Christian theology, and reveals the complexity of Hobbes’s war against the “Kingdom of Darkness.” He also describes the key features of the new outlook—the “Kingdom of Light”—that Hobbes sought to put in its place. Hobbes’s venture helped to prepare the way for the later emergence of modern liberalism and modern secularism. Hobbes’s Kingdom of Light is a wide-ranging and ambitious exploration of Hobbes’s thought.
What India’s founders derived from Western political traditions as they struggled to free their country from colonial rule is widely understood. Less well-known is how India’s own rich knowledge traditions of two and a half thousand years influenced these men as they set about constructing a nation in the wake of the Raj. In Righteous Republic, Ananya Vajpeyi furnishes this missing account, a ground-breaking assessment of modern Indian political thought. Taking five of the most important founding figures—Mohandas Gandhi, Rabindranath Tagore, Abanindranath Tagore, Jawaharlal Nehru, and B. R. Ambedkar—Vajpeyi looks at how each of them turned to classical texts in order to fashion an original sense of Indian selfhood. The diverse sources in which these leaders and thinkers immersed themselves included Buddhist literature, the Bhagavad Gita, Sanskrit poetry, the edicts of Emperor Ashoka, and the artistic and architectural achievements of the Mughal Empire. India’s founders went to these sources not to recuperate old philosophical frameworks but to invent new ones. In Righteous Republic, a portrait emerges of a group of innovative, synthetic, and cosmopolitan thinkers who succeeded in braiding together two Indian knowledge traditions, the one political and concerned with social questions, the other religious and oriented toward transcendence. Within their vast intellectual, aesthetic, and moral inheritance, the founders searched for different aspects of the self that would allow India to come into its own as a modern nation-state. The new republic they envisaged would embody both India’s struggle for sovereignty and its quest for the self.
