By Richard Whatmore, Brian Young

A better half to highbrow History offers an in-depth survey of the perform of highbrow historical past as a self-discipline. 40 newly-commissioned chapters exhibit major worldwide learn with huge insurance of each element of highbrow heritage because it is at present practiced. 

  • Presents an in-depth survey of modern examine and perform of highbrow history
  • Written in a transparent and available demeanour, designed for a world audience
  • Surveys many of the methodologies that experience arisen and the most historiographical debates that predicament highbrow historians
  • Pays particular consciousness to modern controversies, delivering readers with the most up-tp-date evaluate of the field
  • Demonstrates the ways that highbrow historians have contributed to the background of technology and drugs, literary reviews, paintings historical past and the heritage of political thought

Named Outstanding educational identify of 2016 through Choice Magazine, a e-book of the yank Library organization

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The work of Michel Foucault and his followers was one important prompt to taking a more quizzical perspective on any classification of forms of knowledge, but the very growth of intellectual history itself as a subfield of history was another. Intellectual history tends to be slyly corrosive of fixed disciplinary identities and boundaries; what had seemed natural or inevitable is thereby revealed to be contingent and in some respects fortuitous, shaped by assumptions and practices that now have no standing or even recognition in the modern form of the discipline.

G. Collingwood was more typical in being a trained philosopher interested in history, and in the philosophy of history. Once again, academic training is of relevance in this particular: Collingwood had read Literae Humaniores at Oxford, which involved the study of classical literature and ancient history alongside philosophy, thus preparing its students for a wide variety of subsequent academic interests. Few undergraduates who had read Modern History were anything like as well exposed to the rigours of philosophy.

The focus is always on what is shared and disputed with others – assumptions, expressions, arguments – not on an idea that can be treated either as self‐sufficient or, in any meaningful sense, strictly singular. Even ‘intellectual biographies’ necessarily involve the reconstitution of networks of discourse: no writer or thinker creates the language they use de novo, and language is a social practice that expresses and is shaped by a collective history. There can, of course, be due recognition of the importance of the ‘original’ thought of a notable individual, but there can, strictly speaking, be no ‘great man’ school of intellectual history.

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