Salkinson, were made following the explicit request of his editor, Peretz Smolenskin, one of the most prominent figures of the late Haskalah (Jewish Enlightenment). In what follows, I will examine how Salkinson and Smolenskin negotiated one of the most
Reading into Othello’s Indian/Iudean Crux in the First Hebrew Translation
Entangled Encounters of Europe and Islam in the Age of Enlightenment
The relationship of the European Enlightenment to Islam has usually been analyzed by collating “attitudes” toward a religion conceived as constitutively non-European. Enlightenment thinkers made use of Islam and other major revealed religions to relativize and to mock the claims of the Christian church. However, the notion of Islam as irredeemably “other” to Europe is a modern projection. Many eighteenth-century people passed back and forth between Europe and lands dominated by Islam, changing their identity, language, or religion, seeking refuge or a reversal of fortunes. One such figure was Jean-Jacques Rousseau's father, Isaac. Rousseau was marked in multiple ways by the mobility between Europe and the Muslim world, and by the new ideas these crossings engendered. This study of Rousseau's treatment of Islam and the Islamic world in his life and work proposes another model for thinking about Europe and Islam in the Age of Enlightenment.
Newtonian science and mechanics left an important imprint on the Scottish Enlightenment. Even though the usage of mechanical metaphors, especially that of a “state machine” per se, were rare in Scottish philosophy, its conception of the human, animal and political bodies as mechanisms that function according to regular principles, or laws, helped to shape many of the theories that have now become popular in various fields of Scottish studies. Most research in these fields focus on the conceptions of history related to theories of economic advancement. In this article the author suggests that the theories produced in the Scottish Enlightenment were also nuanced attempts to describe how historical mechanisms operate.
Lloyd Kramer Enlightenment Phantasies: Cultural Identity in France and Germany, 1750-1914 by Harold Mah
Cheryl Welch L’Impensé de la démocratie: Tocqueville, la citoyenneté et la religion by Agnès Antoine
Judith Surkis Jews and Gender in Liberation France by K.H. Adler
Frédéric Viguier Violences urbaines, violence sociale. Genèse des nouvelles classes dangereuses by Stéphane Beaud and Michel Pialoux
Jeffrey D. Burson
This article explores the relationship of religion, universal histories of philosophy, and eighteenth-century French vitalism in the work of Abbé Claude Yvon. Yvon, while in exile in the Netherlands, was a high-ranking associate of the Masonic societies of The Hague and close to radical publishers. He was also heralded as a materialist and radical Enlightenment partisan. Upon his return to France in 1762, his significant role in the Prades Affair (1752) led to mistrust and scorn on the part of the French clerical establishment, but he also spent the bulk of his later years writing anti-philosophe apologetics for the Catholic Church. This unlikely collision of seemingly inimical career trajectories makes Yvon a figure that transcends common understandings of Catholic Enlightenment, as well as recent scholarly taxonomies of “radical” and “moderate” Enlightenment introduced by Jonathan Israel's controversial synthesis of the age. Yvon's awkward adherence to a kind of “vitalistic materialism” is but one such aspect of his ambivalent position on the peripheries of radical and Catholic Enlightenment currents.
The Ontogeny of an Anthropological Epistemology in Eighteenth-Century Scotland
This article seeks to describe the social preconditions of the emergence of science in Scotland since the Enlightenment and what came to be unknown in the process. It addresses the way in which the geologist James Hutton generated a specific category of 'men of scientific observation' as opposed to 'men of common observation'. In doing so, he, like other Enlightenment thinkers, transformed an existing spatial ordering of social relations into a temporal one. This formed one of the early steps in the development of a genuinely anthropological epistemology, whereby knowledge of the human lies with the 'primitive' other and with his or her knowledge of the world. Anthropology is thus the scientific observation of common observation and, as Lévi-Strauss pointed out, a specific form of common observation.
A Pluralized View of the Enlightenment Discourse of Improvement
This article shows how the Enlightenment notion of improvement in a cross-cultural context cannot be one of constant polarization. Without ever travelling to the Middle East, the Scottish Enlightenment literati proposed that the Middle East is backward and primitive in its economic and material infrastructure. Europe is progressing while the Middle East remained stuck in ancient times. John Carmichael could not escape the European repository of knowledge about the Orient. In his “Journey from Aleppo to Basra” (1754), he sometimes considered Arabs are irrational, backward and primitive. Yet the conditions of traveling in an Arab caravan invited him to interact with the people he encountered. He socialized and exchanged services with the Arabs. At the same time he learned how modern progress needs not be looked at as one of complete banishment of ancient rituals and traditions from the past. The journey in the Middle East has its educational effects.
This article discusses R. R. Palmer's interest in communicating with a broad audience on subjects of transnational political and cultural significance. His approach to historical writing shows the value of synthetic narratives, the importance of a lucid prose style, and the uses of history for the exploration of enduring political issues. Although Palmer's work reflects the preoccupations and scholarship of his own twentieth-century academic context, his interest in democratic institutions remains relevant for contemporary readers. His analysis of "big questions" shows how political ideas can travel across national borders and stresses the relationship between Enlightenment reason and modern political movements. Palmer's commitment to Enlightenment values in books such as The Age of the Democratic Revolution therefore remains a valuable model for the advocates of transnational history, even in the twenty-first century.
Reducing human character, characteristics, and behavior to biological conditions of people or specific categories of them has long been an aspect of science, and emerges from The Enlightenment. It is in some senses a part of an heroic attempt to find the cause and effect explanations of everything—to provide consistent explanation of everything from falling stones to the determinates of ‘intelligence’ and criminal minds. These explanations are based in materiality. Gould (1981) provides a good summary of much of this.
Reflections on the Concept of Unnati (Progress) in Hindi (1870–1900)
This article analyzes the historical semantics of the concept of unnati in the nationalist discourse in Hindi between 1870 and 1900. The article first outlines the basic features of the Enlightenment concept of progress using Koselleck's analysis. It then goes on to discuss the place of the concept of progress in the colonial ideology of a “civilizing mission,“ and concludes by taking up the analysis of the usage of the term unnati in the nationalist discourse in North India.