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Jean Elisabeth Pedersen

“What is a nation?” Ernest Renan’s famous rhetorical question to an audience at the Sorbonne on 11 March 1882 has remained vital for a wide variety of scholars in fields as diverse as history, literary criticism, sociology, philosophy, and political science. Renan initially posed the question barely ten years after the close of the Franco-Prussian War, which had sparked the establishment of the French Third Republic, the unification of Germany under the leadership of Wilhelm I, and the transfer of the disputed territory of Alsace-Lorraine from French to German control in the months between July 1870 and May 1871. Renan made no overt mention of these events while he was speaking, but he rejected any possible answer to his question that might attempt to base the creation of nations and national identities on shared “race, language, [economic] interests, religious affinity, geography, [or] military necessities.” This explicit refusal constituted an implicit rejection of the entire range of German justifications for the acquisition of the two recently French border provinces.

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An Intellectual Genealogy of the Revolt against “Esprit de Système”

From the Renaissance to the Early Enlightenment

Jeffrey D. Burson

the shock of religious conflict and the exposure to a New World far beyond the cultural horizons of early modern Europe. Much sixteenth-century philosophy lost touch with the originally pragmatic and civic basis of humanism as scholars employed new

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Stefan Nygård and Johan Strang

of ideas was that the prominent cultural spaces and linguistic regions in Europe were ill informed about each other, often to an astonishing degree. His greatly admired J.S. Mill was ignorant of Hegelian philosophy and did not consider it worth

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Anton Jansson, Kai Vogelsang, and Nele Kuhlmann

Australian historian Peter Harrison delivered the prestigious Gifford Lectures, a long-standing series of lectures concerning theology, philosophy, and the relation between science and religion with a renowned list of former speakers, including such diverse

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Jan Ifversen

a metalanguage of change; others are shared with the historical actors. The narratives and concepts of change are often inserted into larger philosophies of history—the grand narratives denounced since the 1980s. From the eighteenth century, history

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Heidi Hakkarainen

Professor of Philosophy at the University of Jena, Niethammer was, in 1807, appointed Central Commissioner of Education to reorganize Bavaria's education system, 12 a task that was in many ways similar to Wilhelm von Humboldt's job in Prussia. 13 While

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Concepts of Emotions in Indian Languages

Margrit Pernau

range from the nineteenth to the twenty-first century, and they draw on a large variety of sources: from moral philosophy and journal articles, the classical genres of conceptual history, so to speak; to literature and novels; to oral performances in

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Ana Isabel González Manso

a high-profile role in philosophy and political action. On these grounds I try to answer the following questions: What meaning did these early modern intellectuals give to the “meaning of history”? Can differences be seen between the Enlightenment

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Eugenia Gay, Philipp Nielsen, Emanuel Richter, and Gregor Feindt

, and reflects on how the procedures and precepts of political theory and philosophy could aid or collide with conceptual history. He reconsiders the idea of intentional agency in the context of political debate and redefines ideology as a cluster of

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A Focus on the History of Concepts

Eirini Goudarouli

philosophical work, The Philosophical Grammar, Being a View of the Present State of Experimented Physiology, Or Natural Philosophy in Four Parts (1735), translated by Anthimos Gazis in 1799. This article focuses mainly on the different ways Gazis’s translation