bluuebunny/crossref_metadata_2025_split huggingface dataset:
Collingwood on Historical Authority and Historical Imagination
Authors: Jacquette Dale 
Published: July 2010

AbstractR. G. Collingwood's philosophy of history is explained and critically evaluated. Collingwood advances an objective idealist historiography, according to which it is necessary for the historian to enter vicariously into the thoughts of historically interesting decision makers, literally re-thinking them in order to understand their reasoning in historical context. A detailed exposition of Collingwood's theory is presented, identifying its central features as they developed from the early to later periods of his philosophy. Collingwood's remarkable inversion of the positivist unity of sciences model is particularly emphasized, with its reduction of all the natural sciences and traditional subdivisions of philosophy to history, along with the aesthetics of historical narrative in selecting, explaining, and retelling the thoughts of historically interesting decision makers. Collingwood's philosophy of history is defended against a charge of vicious circularity, but, in light of other theoretical difficulties, a modified revisionary quasi-Collingwoodian or Collingwood-inspired historiography is finally proposed.
Intentionalism, Intentional Realism, and Empathy
Authors: Stueber Karsten 
Published: July 2010

AbstractContemporary philosophers of history and interpretation theorists very often deny the thesis of intentional realism, because they reject intentionalism or the thesis that an agent's or author's intentions are relevant for the interpretive practice of the human sciences. I will defend intentional realism by showing why it is wrong to whole-heartedly reject intentionalism and by clarifying the logical relation between intentionalism and intentional realism. I will do so by discussing the two central arguments against intentionalism; the argument from the perspective of narrative anti-realism and the epistemic argument focusing on the fact that an agent's or author's intentions are not epistemically accessible in a direct manner. In particular, I will show that the fact that historians write narratives does add a level of complexity as far as the giving of explanations of individual actions are concerned. Yet it does not follow that the explanatory power of a full fledged historical narrative can be understood as being completely independent of our folk psychological account of individual agency. Accordingly, we should also be prepared to accept a methodological distinction between the human and the natural sciences as long as the human sciences use the folk psychological framework for explanatory purposes, since it is only in the former that empathy plays an epistemically central role. I however do not claim that empathy is the only method of the human sciences nor do I claim that all interpretive disputes can be settled merely in light of our empathic capacities.
“ ’What’s Gone and What’s Past Help...’: Oakeshott and Strauss on Historical Explanation”
Authors: McIntyre Kenneth B. 
Published: July 2010

AbstractBecause of the public identification of both Michael Oakeshott and Leo Strauss as conservative political philosophers, there have been numerous comparisons of their political thought. Whatever similarities or differences that do exist between them, it is certainly true that they shared a keen interest in the history of political thought. However, they understood the character of history in widely divergent ways. In the following paper, I examine the way in which each writer understood the logic of historical explanation, and there are two primary reasons for wanting to do so. First, there have been few examinations of either writer’s arguments concerning historical understanding, despite the stature of both as historians of political theory. Second, the differences between Oakeshott and Strauss on history are central to two fundamentally opposed ways of understanding the past, each of which has manifested itself in the contemporary practice of the history of political thought. I will argue that Strauss’s approach to the past is primarily a practical one and yields a concern with a legendary or mythical past constructed primarily to address contemporary political problems, and that his specific methodological propositions are either irrelevant to a specifically historical understanding of the past or inadequately argued and unconvincing. Conversely, I will suggest that Oakeshott offers a coherent and compelling account of the logic of historical understanding, which involves both a defense of the autonomy of historical explanation and an elaboration of the character of historical contextualism.
Interreligious Transfers in the Middle Ages: The Case of Astrology
Authors: von Stuckrad Kocku 
Published: July 2010

AbstractThis article describes the discipline of astrology as an example of manifold interreligious contacts and transfers in the Middle Ages. Over against an image of the Middle Ages as being predominantly Christian and striving to violently suppress science, philosophy, and astrology, it is shown that in fact Christian, Muslim, and Jewish communities shared common interests and participated in an ongoing communication, even if in polemical differentiation. The case of astrology also illuminates the intellectual ties between the Middle Ages and the Renaissance, which are much stronger than traditional historiography would like to portray them as.
The Changing Dynamics of Religion and National Identity: Greece and the Republic of Ireland in a Comparative Perspective
Authors: Halikiopoulou Daphne 
Published: July 2010

AbstractWhereas most of Western Europe experienced a separation between the political and religious spheres in the past decades, in Greece and the Republic of Ireland the process of secularisation has been inhibited due to close association between religion and national identity. This paper examines these countries in a comparative perspective and argues that the process of secularisation in Ireland has been explicitly linked to a shift in national identity, a development which has not taken place in Greece. The relationship between religion and national identity is contingent on two factors: internally, the degree in which a church obstructs the modernisation process and, externally, the level of threat perceptions.
Charting the Boundaries of the Religious Field: Legal Conflicts over Religion as Struggles over Blurring Borders
Authors: Reuter Astrid 
Published: July 2010

AbstractThe religious-cultural climate of our days is determined by legal conflicts over religion, which often trigger major public controversies. With a methodological reference to Pierre Bourdieu these conflicts and controversies are described as struggles over the borders of the religious field. It is hypothesized that the driving force behind these struggles is a hidden dilemma that is intrinsically connected with the fundamental right of religious freedom.
Research Report: Studying the Religious Socialization of Sikh and 'Mixed-Faith' Youth in Britain: Contexts and Issues
Authors: Nesbitt Eleanor 
Published: July 2010

AbstractAgainst a backdrop of phases of Sikh settlement in the UK, this article provides an overview of scholarship on UK Sikh communities. Attention turns to four ethnographic studies conducted by the author, two of which focused on unambiguously Sikh communities, and two of which challenge presuppositions of the boundedness of faith communities. Of these one was a study of two historically stigmatised caste-specific Punjabi communities; the other is currently examining the religious identity formation of young people in families in which only one parent is Sikh. Pointers and questions are identified that arise from these UK studies for researchers in mainland Europe. These include methodological considerations and encouragement to contribute to debates in the sociology of religion and to take account of Sikhs' increasing appearance in creative literature.
Plurality at Close Quarters: Mixed-Faith Families in the UK
Authors: Arweck Elisabeth , Nesbitt Eleanor 
Published: July 2010

Abstract'Mixed-faith' families (where parents are from different religious backgrounds) experience plurality first-hand and represent an under-researched and underrepresented aspect of religious and cultural plurality. On the basis of a three-year study at the University of Warwick, this article examines how children in such families form their own religious and social identities, in conjunction with influences from school and the wider community. We show that mixed-faith families both reflect and add to the plurality and diversity of contemporary Britain and that they do not conform to commonly held stereotypes. Although mixed faith parents' ambitions and hopes are similar to those of parents, their lives have an added dimension. Equally, young people's perceptions suggest they see nothing unusual in their upbringing, but they value the opportunities which their parents' backgrounds potentially open up for them.
The Nature and Effects of Mission Today A Case Study from Kenya
Authors: Gifford Paul 
Published: July 2010

AbstractThis article takes mission in a broad sense; the involvement of overseas Christianity in and its influence on local Christianity. Moreover this article is not a contribution to any particular contemporary missiological debate; it is an empirical study of significant novel realities in Kenyan Christianity, and arose from a year's field research in that country, October 2005 to September 2006. Given its pre-eminent position on the continent, Nairobi is home to numerous mission organisations. More groups seem continually moving in. Their presence is increasingly obvious. It is the nature of this presence and its effects that we examine here.
Creating the Aboriginal Pauper: Missionary Ideas in Early 19th Century Australia
Authors: O'Brien Anne 
Published: July 2010

AbstractThis article examines the relationship between nineteenth century English poor law discourse and missionary work in colonial Australia. The text analyses key sites of Christian missionary philanthropy in New South Wales (NSW) and Victoria in the period 1813-1849. It looks at changes in the ethos of one benevolent institution set up for poor whites, the Benevolent Society of New South Wales. Activated by Christian paternalism at its foundation in 1813 the ethos of this institution became dominated by the language of moral reform by the 1830s. The article also examines the first institution established for Indigenous people, the Native Institution at Parramatta, NSW, founded in 1814. Its aims and character will be compared and contrasted with those of the Female and Male Orphan schools for white children. The text considers also how Christian philanthropic visions for the improvement of Indigenous people were affected by factors such as accelerating pastoral expansion, loss of Indigenous food sources and retaliatory violence. Cet article examine la relation entre le discours relatif aux lois sur les pauvres au 19e siècle en Angleterre et le travail missionnaire en Australie coloniale, en se penchant sur les sites clés de la philanthropie chrétienne dans le New South Wales et Victoria durant les années 1813 à 1849. Ainsi, le texte analyse les transformations de l'éthos d'une institution bénévole créée pour s'occuper des pauvres blancs, la Société Bénévole de New South Wales. Alors qu'il était un produit du paternalisme chrétien à sa fondation en 1813, l'ethos de l'institution fut marqué par le langage de la réforme morale vers les années 1830. Le regard se porte également sur la première institution pour les peuples indigènes, la Native Institution at Parramatta, fondée en 1814. Ses buts et son caractère sont comparés et contrastés avec ceux des orphelinats pour filles et garçons blancs. Le texte considère enfin comment les vues philanthropiques chrétiennes pour l'amélioration des peuples indigènes ont été affectées par des facteurs tels que l'expansion pastorale croissante, la perte de nourriture indigène et la violence de représailles.
A Roman Catholic Missionary Attempt in the Chaco Boreal (1925–1940): Father Walter Vervoort as an Ethnographer
Authors: Siffredi Alejandra 
Published: July 2010

AbstractThis essay seeks to throw light on the missionary efforts undertaken by the Oblates of Mary Immaculate (OMI), a Roman Catholic congregation, among the Nivaclé in today's Paraguayan Chaco (Chaco Boreal), between 1925 and 1940. Based on current anthropological knowledge, it assesses a series of ethnographic observations made by Father Walter Vervoort, OMI, a paradigmatic missionary of the time. Besides, it considers various ambiguities, paradoxes, and mediations in the relationship between Indians, missionaries, and the military in a socio-political context dominated by the Chaco War between Paraguay and Bolivia (1932-35). Finally, the analysis problematises the issue of cultural codes and of intercultural contact in a missionary context, while encouraging a reflection on both the wanted and unwanted outcomes of an equivocal missionary and civilizing endeavour that created some misunderstandings and, to a lesser extent, led to a certain degree of compatibility in the relationship between the missionaries and the Indians. Cet article porte sur l'action missionnaire que les Oblates de Marie Immaculée (OMI), une congrégation catholique romaine, entreprirent entre 1925 et 1940 parmi les Nivaclé dans ce qui est aujourd'hui la région du Chaco au Paraguay. Se basant sur les derniers développements en anthropologie, le texte évalue une série d'observations ethnographiques faites par le Père Walter Vervoort, OMI, un missionnaire paradigmatique de son temps. Il explore en outre les ambigüités, les paradoxes et les médiations dont était faite la relation entre Indiens, missionnaires et militaires dans un contexte sociopolitique dominé par la guerre du Chaco entre le Paraguay et la Bolivie (1932-35). Enfin, l'analyse problématise la question des codes culturels et du contact interculturel dans un contexte missionnaire tout en encourageant une réflexion sur les conséquences volontaires et involontaires d'une entreprise missionnaire équivoque qui créa des malentendus et, dans une moindre mesure, entraina un certain degré de compatibilité dans la relation entre missionnaires et indiens.
Het grafmonument van Jan van Scorel
Authors: Dirkse P. , Defoer H.I.M. 
Published: July 2010

AbstractJan van Scorel was the only one of the painters of note of the I6th ard I7th centuries to whom an imposing monument was erected. He owed this not to his fame as a painter, but to his capacity as Canon of the Chapter of St. Mary's, Utrecht, an office conferred on him by Pope Adriaen vl in I628. The monument was already lost during the first stage of the demolition of the church in I712 and was known only from descriptions by Arnold Buchelius, notably that in his Monumenta of I592 (Note I), while the inscriptions on it are also mentioned by Van Mander (Note 2). The description in Buchelius' Monumenta is accompanied by a rough sketch (Fig. I), in the centre of which appears an empty tondo, where there is said once to have been a portrait of Scorel by Antonie Mor, the surround of which was in Bentheim stone. One of the texts is said to have been carved on the wall, the others on the floor. Carel van Mander also speaks of a portrait of Scorel painted by Mor in I560, two years before his death, and records the inscription on it. It is generally agreed that the portrait is that by Mor now in the Society of Antiquaries in London (Fig.2, Note 5). This still bears part of the text cited by Van Mander, while examination by infrared reflectography in 1977 revealed a further part ofit, the remainder presumably appearing on the frame (Note 6) . This examination also reavealed the date 1559. In I984 three fragments of Namur stone were unearthed from the garden of the Old Catholic Almoner's House on Mariahoek (Fig.3) . The fragmentary inscriptions on these proved them to be part of Scorel's tombstone, namely two pieces from the left side and one from the top right corner (Fig. 4). This find also proved that the interpretations of Buchelius' description as a wall monument in the Italian style with a sarcophagus under the portrait (Notes 7, 8), were incorrect and that it actually comprised a combination of a wall monument in Bentheim stone and a tombstone in Namur stone. Carved on the latter in low relief is a sarcophagus with vases at the corners and pilaster legs, which has an inscription between garlands at the top and gadrooning below. The sarcophagus rests on a base with a long inscription between two pilasters decorated with grotesques and on either side a putto with an inverted torch. The find proves that Buchelius' drawing is only a rough sketch and certainly not correct in every detail and the same must be true oj the surround of the tondo.
Over kwaliteitsvoorschriften in het St. Lucasgilde; over 'doodverf'
Authors: Miedema Hessel 
Published: July 2010

AbstractQuality control is usually mentioned in the literature as one of the tasks of the craft guilds (Note I) and this is certainly true in respect of the standard of various raw materials, such as gold, silver, pewter or cloth, the regulations giving the impression that a constant battle needed to be fought against adulteration. In the charters of the guilds of St. Luke prescriptions relating to quality control are found in the articles governing apprenticeship, mastership tests and the use of materials. Most charters stipulate two to three years as the minimum period of an apprenticeship (Note 3), but as nothing is said about the content of training, this seems to be more a test of seriousness than a guarantee of skills acquired. Mastership tests are regularly mentioned, but only for glass painters, although there are sporadic
De aan Hendrik Voogd (1768-1839) toegeschreven tekeningen in de Gallerie dell'Accademia te Venetië Hun herkomst en hun ware auteur: Francesco Londonio
Authors: Kuyvenhoven Fransje 
Published: July 2010

AbstractIn 1956 Ilaria Toesca published an article in Bolletino d'Arte on a group of 19th-century drawings of North European origin cntitled : 'Alcuni disegni delle gallerie di Venezia. The drawings in question were by the Englishman William Young Ottley and the Dutchmen David Pierre Giottin Humbert de Superville and Hcndrik Voogd. I confine my remarks to the latter, who lived in Rome from 1788 until his death in 1839. The drawings come from the bequest of the Milan art-lover Giuseppe Bossi, with whom Voogd had a good business relationship. Discussing a signed drawing by Voogd, Toesca attributed 21 other drawings to him. The signature on the Venetian sheet is not the only proof of Voogd's authorship. Further evidence is provided by the circumstance that it is a preliminary study for a worked-up wash drawing in Hamburg (Kunsthalle) and also that it was preceded by a sketch in the Amsterdam Historical Museum. The topographical particulars of these three drawings arc discussed here. The attribution of the other 21 drawings is made 'dubitativamente' by Toesca. In my opinion her doubts are justified. Neither stylistically nor technically do they bear a resemblance to the rest of Voogd's oeuvre. The fact that the motifs (landscapes, cattle, studies of trees and plants) do occur in Voogd's work probably led to the attribution. The back of one of the drawings is inscribed 'Londonio'. The sale catalogue of Bossi's bequest (1818) lists both the Voogd drawing and work by Londonio. Francesco Londonio (1723-1783) was a Milan engraver and draughtsman who is chiefly known for his prints. Various print rooms in Europe possess work by him. It appears that the drawings attributed to Voogd are really preliminary studies by Londonio which he used for his oeuvre of prints. Indeed, some of the motifs in a series of etchings in the Rijksprentenkabinet in Amsterdam derive from the Venetian drawings. I therefore conclude that the Gallerie dell'Accademia in Venice own only one (signed) drawing by Hendrik Voogd, purchased by Bossi personally from the artist during his second visit to Rome (1810), and that the name of the true artist - Francesco Londonio - was lost when the sheets were removed from the original collector's albums.
Lastman kijkt naar Caravaggio en inspireert Rembrandt en Van Loo
Authors: Blankert Albert 
Published: July 2010

AbstractThe fact that Pieter Lastman was Rembrandt's teacher was published way back in 1641. However, general similarities between the master's and pupil's work were not observed until 1854 by Kolloff. In 1895 Hofstcdc de Groot was the first to note a direct borrowing from a Lastman in a particular Rembrandt. Since then more than 70 of such direct borrowings have been noted. The present author adds that the figure of Delilah in Rembrandt's Blinding of Samson of 1636 (fig. 4) was inspired by the fleeing girl on the left at the top of Lastman's Ulysses and Nausicaä of 1619 (fig. 3) (In an earlier version of this theme by Lastman - fig. 1 - the very similar fleeing lady was inspired by the running boy on the right in Caravaggio's Martyrdom of Matthew - fig. 2 and thus represented the first instance of Carravagio's influence on Dutch art). The same figure from Lastman's second Ulysses and Nausicaä (fig. 3) was similarly used as the top of a pyramid of action by the 'classicist' Jacob van Loo in his Bacchanal of 1653 (fig.6). Both Rembrandt and Van Loo interpreted Lastman's 'Caravaggesque' figure in a new way, serving their own subject and purpose. Additionally, the author supports C. Lenz's idea that the composition of Rubens's oilsketch fig.5 also influenced Rembrandt's Blinding of Samson.