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Should the Middle Ages Be Abolished?
... 500 and 1500 by connecting their time to the glo- ries of antiquity. Since then the very notion of "Middle Ages" and the adjective "medieval" have entered the vocabulary of historical thinking and maintained their canonical but depreciative meaning in the Western world (Murray, 2004;Raedts, 2011). ...
Western historians and philosophers of history have increasingly noted the changing relationship of people to the past and the emergence of a different historical consciousness. Studies of historical consciousness reveal the ubiquity of the past in contemporary culture and society. More than simply helping us to understand how people connect to history or how well they know it, such research also reveals history as fundamental to the way people perceive themselves. Historical consciousness is both intuitive and learned. The nexus between the past and the discipline of history raises several critical educational questions, such as: How can we operationalize historical consciousness? Can it be taught and in what ways? How does it function alongside historical thinking and reasoning in classroom engagement? This chapter canvasses and historicizes multiple definitions of historical consciousness as it relates to history education and explores some classroom applications.
... This is problematic for several reasons. On the one hand the idea of the medieval is homogenizing, implying that something is shared across spaces and times which can be identified as medieval, and yet this is somewhat incompatible with the variation and processes of change which actually characterize the period (Murray 2004 ;Moore 2016). Secondly, the medieval is defined in relation to modernity: the Middle Ages becomes an 'object of knowledge' (Immonen 2012, 17), a representation of a pre-modern past built in a modern present, which struggles to be alive to the possibilities of the 'otherness' of the past. ...
Responding to recent developments in archaeological theory and growing interest in the ‘global Middle Ages’, an approach to exploring relations between local and global processes in the medieval world is proposed. The World-systems approach, applied by some historians to these kinds of macro-paradigms and questions, can expose significant challenges regarding social and economic development at a global scale. However, here it is suggested that the ‘assemblage thought’ of Deleuze and Guattari, developed by DeLanda, might offer a more productive approach for assessing the multi-scalar interactions that defined the lives of communities in the Middle Ages. Here consideration is given to the character of the Middle Ages and its relation to modernity; the implications of the multi-scalar approach are also exemplified using a brief discussion of the Anglo-Italian wool trade in the Late Middle Ages.
... Everything after that divide has relevance to the present; everything before it is irrelevant … it works less as a historical marker than a massive value judgment, determining what matters and what does not. ( 2007,453) Investigating the origins of the medieval/modern divide and its continued hold over the Western historical imagination has been a central concern of medieval studies over the past several decades (Patterson 1990;Hollister 1992;Biddick 1998;Brown 2000;Dagenais and Greer 2000;Murray 2004;Loomba 2007;Holsinger 2005Holsinger , 2007. This large body of scholarship generally argues that such "primitivized" conceptions of Middle Ages are the product of a dubious historical teleology originally formulated by fifteenth-century Italian humanists and subsequently enshrined in Western historiography by such prominent figures as Gibbon and Bury ([1776] 1906), Burckhardt ([1860] 2010), and Spengler (1919). ...
This essay explores the curious absence of Middle Ages from the history of anthropological thought. An investigation of disciplinary histories reveals while anthropology's intellectual origins are often traced to early modernity or classical antiquity, the existence of authentic anthropological inquiry in medieval Europe has been either disregarded or explicitly denied. This historical lacuna is the product of an unexamined temporal logic that presupposes an epistemological rupture between the medieval and modern worlds. This essay challenges several historical myths that have underwritten the erasure of the discipline's medieval legacies, and then outlines the necessity of reintegrating the Middle Ages in anthropology's intellectual genealogy not only for enriching our understanding of pre-professional anthropology, but also for constructing a more holistic and inclusive understanding of the anthropological project.
The Handbook takes as its subject the complex phenomenon of Christian monasticism. It addresses, for the first time in one volume, the multiple strands of Christian monastic practice. Forty-four essays consider historical and thematic aspects of the Catholic, Eastern Orthodox, Oriental Orthodox, Protestant, and Anglican traditions, as well as contemporary ‘new monasticism’. The chapters in the book span a period of nearly two thousand years—from late ancient times, through the medieval and early modern eras, on to the present day. Taken together, they offer, not a narrative survey, but rather a map of the vast terrain. The intention of the Handbook is to provide a balance of some essential historical coverage with a representative sample of current thinking on monasticism. It presents the work of both academic and monastic authors, and the chapters are best understood as a series of loosely linked episodes, forming a long chain of enquiry, and allowing for various points of view. The authors are a diverse and international group, who bring a wide range of critical perspectives to bear on pertinent themes and issues. They indicate developing trends in their areas of specialization. The individual contributions, and the volume as a whole, set out an agenda for the future direction of monastic studies. In today’s world, where there is increasing interest in all world monasticisms, where scholars are adopting more capacious, global approaches to their investigations, and where monks and nuns are casting a fresh eye on their ancient traditions, this publication is especially timely.
What is an appropriate measure of the lives of the dead?
El presente artículo analizará la percepción que muestra Don Quijote acerca de la Edad Media, con el propósito de plantear que el medievo no debería considerarse como una época de transición si la estudiamos desde el punto de vista de nuestro caballero.
Para ello, iniciaremos la línea de estudio con la concepción y terminología de “Edad Media”—caracterizada tradicionalmente como una Edad Oscura—continuando después con la descripción de la Edad de Oro según diversas fuentes. De esta forma, confuiremos dos líneas tan aparentemente opuestas, como son el medievo y la Edad de Oro, en un único punto de encuentro: la connotación utópica e ideal que, sobre todo, tiene para Don Quijote la idea de la caballería—tanto histórica como literaria—aunque sin olvidar los elementos típicos de los ambientes pastoriles. Ambos mundos recrean sociedades a las que Don Quijote quiere aspirar con la intención de hacer frente a la sociedad corrupta de su época
This essay presents a brief summary of the great chain of being, as historically conceived and as it is reappearing in modern evolutionary and system theories. It particularly addresses the misconception that the notion of "hierarchy" is abstract and linear and reiterates Arthur Koestler's point that "hierarchy," which is a holistic concept of fields within fields, really ought to be called "holoarchy." The implications for psychology of the great holoarchy of being are briefly addressed, and the comprehensive nature of the great chain is related to various modern schools of psychology.
In his study of the Dark Ages, Mr. Dawson has done a difficult thing with entire success. What is nearly as interesting is the apparently effortless way in which he has achieved his end. Instead of as a formless waste of barbarism and decay, such as is often presented by the merely secular historian, the Dark Ages are viewed as the essentially formative period of European history, when the foundations were being slowly and painfully laid. Though superficially the period lacks the attractions of what are usually considered the great epochs of history, yet the age that saw the laying of great foundations of European culture has an interest that is all its own. Foundation-stones, if less showy, are more necessary than flying buttresses.
The political existence of Europe depends on the Roman Empire; it has little, if any, geographical warrant. A society of city states, the inheritors of the Hellenistic culture, was welded together by the military dictatorship of the Roman tradition. It is no mere figure of speech to call Caesar and Augustus the founders of the European polity, for the barbarians, though possessed of valuable cultural traditions, were of themselves incapable of producing a higher civilisation. It was Rome with her genius for constructive and sustained toil which was to bring this to pass. Tantae molis erat Romanam condere gentem.
"A discussion of the historical development of our ideas of time as they relate to nature, human nature and society. . . . The excellence of The Discovery of Time is unquestionable."âMartin Lebowitz, The Kenyon Review
Placing Brunoâboth advanced philosopher and magician burned at the stakeâin the Hermetic tradition, Yates's acclaimed study gives an overview not only of Renaissance humanism but of its interplayâand conflictâwith magic and occult practices. "Among those who have explored the intellectual world of the sixteenth century no one in England can rival Miss Yates. Wherever she looks, she illuminates. Now she has looked on Bruno. This brilliant book takes time to digest, but it is an intellectual adventure to read it. Historians of ideas, of religion, and of science will study it. Some of them, after reading it, will have to think again. . . . For Miss Yates has put Bruno, for the first time, in his tradition, and has shown what that tradition was."âHugh Trevor-Roper, New Statesman "A decisive contribution to the understanding of Giordano Bruno, this book will probably remove a great number of misrepresentations that still plague the tormented figure of the Nolan prophet."âGiorgio de Santillana, American Historical Review "Yates's book is an important addition to our knowledge of Giordano Bruno. But it is even more important, I think, as a step toward understanding the unity of the sixteenth century."âJ. Bronowski, New York Review of Books
Fifteenth Century Editions of the Legenda Aurea 327-38; and " The Legenda Aurea, Bible, and Historia scholastica
- Robert F Seybolt
Robert F. Seybolt, " Fifteenth Century Editions of the Legenda Aurea, "
Speculum, 21 (1946), 327-38; and " The Legenda Aurea, Bible, and Historia
scholastica, " ibid., 339-42.
Law and Jurists in the Formation of the Modern State in Italy), supplement. For more information on towns turned into gardens, see Peter S
- Aldo See
- Mezzacane
See, for instance, Aldo Mezzacane, " Law and Jurists in the Formation of the
Modern State in Italy, " in The Origins of the State in Italy, 1300-1600, ed. Julius
Kirshner (Chicago, 1996), pp. 62-73. First published in Journal of Modern
History, 67 (December, 1995), supplement. For more information on towns
turned into gardens, see Peter S. Lewis, Later Medieval France (London,
1968), pp. 256 and 270.
The Ordering of Time
- Arno Borst
Arno Borst,
The Ordering of Time, trans. A. Winnard (Oxford, 1993).
The Story of Philosophy (London, 1927; repr
- William Durant
William Durant, The Story of Philosophy (London, 1927; repr. New York,
1961), p. 116.
Notice bibliographique sur Pierre Bersuire
- Joseph Engels
- Berchoriana
Joseph Engels, " Berchoriana. Notice bibliographique sur Pierre Bersuire, "
Vivarium 2 (1964), 62-124, and 3 (1965), 128-49, referring to earlier " Berchorian " bibliography.
The Making of Europe (London, 1932); repr
- Christopher Dawson
Christopher Dawson, The Making of Europe (London, 1932); repr. Washington,
DC, 2002.
Guillaume Durand parmi les théologiens médiévaux de la liturgie Évêque de Mende (v. 1230-1296). Canoniste, liturgiste et homme politique
- Roger Reynolds
Roger Reynolds, " Guillaume Durand parmi les théologiens médiévaux de la
liturgie, " in Guillaume Durand, Évêque de Mende (v. 1230-1296). Canoniste,
liturgiste et homme politique. Actes de la Table Ronde du C.N.R.S., Mende
Should the Middle Ages Be Abolished?
24-7 mai 1990, ed. Pierre-Marie Gy (Paris, 1992), pp. 158-9.
Guillaume Peyraut Vie et oeuvres
- Antoine Dondaine
Antoine Dondaine, " Guillaume Peyraut. Vie et oeuvres, " Archivum Fratrum
Praedicatorum 18 (1948), 189-97.
The dangers of Jacobin France imposed an anxious detour on Gibbon's last journey home from Lausanne
- Christopher Dawson
- Edward Gibbon
Christopher Dawson, " Edward Gibbon, " Proceedings of the British Academy
27 (1934), 159-80. The dangers of Jacobin France imposed an anxious detour
on Gibbon's last journey home from Lausanne, in 1793.
- Norman Cohn
Norman Cohn, Pursuit of the Millennium (London, 1957).
Petrarch and the Transmission of Classical Elements
- Nicholas J Mann
Nicholas J. Mann, " Petrarch and the Transmission of Classical Elements, "
in Classical Influences in European Culture A.D. 500-1500, ed. Robert R.
Bolgar (Cambridge, 1971), pp. 217-24.
Chronology and the Age of the World, " in the same author's Stars, Minds and Fate
- John D North
John D. North, " Chronology and the Age of the World, " in the same author's
Stars, Minds and Fate (London, 1989), pp. 91-117, esp. pp. 98-9.
36 It is true that parts of the Chronica are represented in eight manuscripts other than the autograph Cod. Vat. Lat. 7260, but none of these others dates from earlier than the late sixteenth century: Giuseppe Scalia
36 It is true that parts of the Chronica are represented in eight manuscripts other
than the autograph Cod. Vat. Lat. 7260, but none of these others dates from
earlier than the late sixteenth century: Giuseppe Scalia, " Nota filologica, " in
his edition of the Chronica for Scrittori d'Italia (Bari, 1966), 233:1004.
- Sylvia Thrupp
Sylvia Thrupp, ed., Change in Medieval Society (London, 1965).
Oxford from the Foundation of the College to 1660 Benefactions, 1595-1612, " and the same author's " William Laud and the Library of St. John's College
- John 's College
John's College, Oxford from the Foundation of the College to 1660 " (B. Litt.
thesis, Oxford University, 1975), esp. Chapter 4: " Benefactions, 1595-1612, "
and the same author's " William Laud and the Library of St. John's College,
Oxford, " The Book Collector 30 (1981), 19-38.
- Lynn White
Lynn White, Jr., Medieval Technology and Social Change (Oxford, 1962).
The Thirteenth-Century Reformation
- Brenda Bolton
Brenda Bolton, The Thirteenth-Century Reformation (London, 1983).