modernization based on their own conceptualizations of modernity . On the other hand, and based on this critique, he has developed his own conceptualization of modernity that draws attention to problems of temporality and historicity in Arab intellectuals
Conceptual Translation and the Politics of Historicity
Remarks on Koselleck's Historik
Moving from Koselleck's most recent essays on Historik, the author explores the role played by historiography in the constitution of historicity as a peculiar experiential dimension of human existence. The essay focuses on the complex link between difference and repetition which, according to Koselleck's theory of experience, constitutes a “specific historical temporality” and its inner articulation. Actually, it is by exploring the “formal temporal structures” which constitute the horizon of historical intelligibility that Koselleck brings to light the decisive role that the point of view of historiography has for the constitution of man as the subject of historical knowledge and action. It is difficult to ignore the importance of this theory of historical temporalization in an age in which the End of History rhetoric tends to transform itself in a sort of media gospel.
Storytelling around the Museum of Witchcraft
The skeleton of Joan Wytte, or the Fighting Fairy Woman of Bodmin, was displayed in the Museum of Witchcraft in Cornwall in the UK for several decades until her eventual burial in nearby woodland in the autumn of 1999. Her story has been deployed as a critical historical source and a demonstrable link between Cornwall and magical histories. It is well established that the past is recorded and represented through narratives, artefacts and events in multiple and diverse ways, and museums are often idealised sites for historical knowledge. Historicity is contingent on current needs and agendas, and often contested. Through retelling over time certain elements are highlighted or downplayed. Since the burial, the life and death of Joan Wytte has become vividly invested with new meanings as her story becomes incorporated into the landscapes of folklore, Cornish histories and magical practices.
Historicizing the Gallic Singularity
Jean Elisabeth Pedersen
: Historicizing the ‘Gallic Singularity;’” Christine Adams issued the call for papers over H-France; Kathleen Antonioli, Whitney Walton, and I successfully submitted additional papers to go with Tracy's and Christine's initial pieces; and Karen Offen chaired the
Ivan Jablonka and the Life of a Nobody
theories based on unique events, and historical events are always, by definition, unique. See Karl Popper , The Poverty of Historicism (London: Routledge, 2002). 28 Lewis, The Undoing Project , 208. 29 Indeed, Jablonka was recently taken to task for his
Strauss's Critique of Heidegger and the Fate of the 'Quarrel between Philosophy and Poetry'
Strauss's critique of Heidegger's philosophy aims at a recovery of political philosophy, which he saw as threatened by Heidegger's radical historicism; for Strauss, philosophy as a whole could not survive without political philosophy, and his return to the classical tradition of political philosophy, while inspired by the work of Heidegger, was directed against what he saw as the nihilism that was its consequence. Here I wish to examine a dimension of Strauss's critique which, though hinted at, remains neglected or unexplored by Strauss: that is, how the critique of Heideggarian historicism should naturally link with Strauss's frequent attention to the issue of the ancient 'quarrel between philosophy and poetry'. It has often been observed by other commentators that through Heidegger's work, philosophy appears liable to be supplanted by contemporary literature, whether poetry or philosophy. As some of Strauss's explicit statements extend his definition of what falls under the category of 'poetry' in the modern age to contemporary novels and poetry, this aspect of Heidegger should have commanded more of his attention. Endurance of the quarrel between philosophy and poetry becomes through the prism of Strauss's work the confrontation of political philosophy with literature, particularly the novel form. It was not so much the rise of modern, non-teleological natural science that threatened the endurance and dignity of philosophy, then, but the rise of modern literature; the critique of historicism, when viewed in the light of the enduring 'quarrel', should lead one to a consideration of a crucial issue which remained oddly neglected, or was only hinted at, by Strauss.
/colonial dominance. Dipesh Chakrabarty’s concept of “historicism” demonstrates how it was ever possible for African voices to be muted or drowned by Western domination. Historicism takes historical time as linear, unidirectional, and teleological. Historicism’s
In the years following unification, East German cityscapes have been subject to fierce contention because historic preservation and urban renewal have served as a local allegory of national redemption. Using conflicts over preservation and renewal in the city of Eisenach as a case study, I argue that historic cityscapes have served as the focus of many East Germans' efforts to grapple with the problem of Germanness because they address the past as a material cultural legacy to be retrieved and protected, rather than as a past to be worked through. In Eisenach's conflicts, heritage and Heimat serve as talismans of redemption not just because they symbolize an unspoiled German past, but also because they represent structures of difference that evoke a victimized Germanness—they are above all precious, vulnerable possessions threatened with disruption, pollution, or destruction by agents placed outside the moral boundaries of the hometown by its bourgeois custodians.
Judith G. Coffin
Catherine Rodgers, Deuxième sexe de Simone Beauvoir [sic]: Un Héritage admiré et contesté (Paris: L’Harmattan, 1998).
Simone de Beauvoir: Le Deuxième Sexe, Le Livre Fondateur du féminisme moderne en situation, ed. Ingrid Galster (Paris: Honoré Champion, 2004).
Cinquantenaire du Deuxième sexe, eds. Christine Delphy and Sylvie Chaperon (Paris: Syllepse, 2002).
Le Deuxième Sexe de Simone de Beauvoir: Textes réunis et présentés par Ingrid Galster, ed. Ingrid Galster (Paris: Presses de l’Université Paris-Sorbonne, 2004).
Margaret A. Simons, Beauvoir and the Second Sex: Feminism, Race, and the Origins of Existentialism (New York and Oxford: Rowman and Littlefield, 2001).
The Theatre of Memory in Post-Soviet Russia, Estonia and Georgia
underlying the production of histories in a sort of ethnography of historicity. We can learn how the past has been put to political and communicative uses in all three countries; indeed, not simply history has been re-narrated differently but also the very