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This book is a project in comparative history, but along two distinct axes, one historical and the other historiographical. Its purpose is to constructively juxtapose the early modern European and Chinese approaches to historical study that have been called "antiquarian." As an exercise in historical recovery, the essays in this volume amass new information about the range of antiquarian-type scholarship on the past, on nature, and on peoples undertaken at either end of the Eurasian landmass between 1500 and 1800. As a historiographical project, the book challenges the received---and often very much under conceptualized---use of the term "antiquarian" in both European and Chinese contexts. Readers will not only learn more about the range of European and Chinese scholarship on the past---and especially the material past---but they will also be able to integrate some of the historiographical observations and corrections into new ways of conceiving of the history of historical scholarship in Europe since the Renaissance, and to reflect on the impact of these European terms on Chinese approaches to the Chinese past. This comparison is a two-way street, with the European tradition clarified by knowledge of Chinese practices, and Chinese approaches better understood when placed alongside the European ones.
This book is a project in comparative history, but along two distinct axes, one historical and the other historiographical. Its purpose is to constructively juxtapose the early modern European and Chinese approaches to historical study that have been called "antiquarian." As an exercise in historical recovery, the essays in this volume amass new information about the range of antiquarian-type scholarship on the past, on nature, and on peoples undertaken at either end of the Eurasian landmass between 1500 and 1800. As a historiographical project, the book challenges the received---and often very much under conceptualized---use of the term "antiquarian" in both European and Chinese contexts. Readers will not only learn more about the range of European and Chinese scholarship on the past---and especially the material past---but they will also be able to integrate some of the historiographical observations and corrections into new ways of conceiving of the history of historical scholarship in Europe since the Renaissance, and to reflect on the impact of these European terms on Chinese approaches to the Chinese past. This comparison is a two-way street, with the European tradition clarified by knowledge of Chinese practices, and Chinese approaches better understood when placed alongside the European ones.
An exciting new approach to understand the trade of antiquities in early modern Rome traces the journey of objects from discovery to display. Barbara Furlotti presents a dynamic interpretation of the early modern market for antiquities, relying on the innovative notion of archaeological finds as mobile items. She reconstructs the journey of ancient objects from digging sites to venues where they were sold, such as Roman marketplaces and antiquarians’ storage spaces; to sculptors’ workshops, where they were restored; and to Italian and other European collections, where they arrived after complicated and costly travel over land and sea. She shifts the attention away from collectors to peasants with shovels, dealers and middlemen, and restorers who unearthed, cleaned up, and repaired or remade objects, recuperating the role these actors played in Rome’s socioeconomic structure. Furlotti also examines the changes in economic value, meaning, and appearance that antiquities underwent as they moved trhoughout their journeys and as they reached the locations in which they were displayed. Drawing on vast unpublished archival material, she offers answers to novel questions: How were antiquities excavated? How and where were they traded? How were laws about the ownership of ancient finds made, followed, and evaded?
This open access book provides an analysis of human actors and their capacity to explore and conceptualise their own agency by being curious, gathering knowledge, and shaping identities in their travel reflections on Asia. Thus, the actors open windows across time to present a profound overview of diverse descriptions and constructions of Asia. It is demonstrated that international and transnational history contributes to and benefits from analyses of national and local contexts that in turn enrich our understanding of transcultural encounters and experiences across time. The book proposes an actor-centred contextual approach to travel writing to recount meaningful constructions of Asia’s physical, political and spiritual landscapes. It offers comparative reflections on the patterns of encounter across Eurasia, where from the late medieval period an idea of civilisation was transculturally shared yet also constantly questioned and reframed. Tailored for academic and public discussions alike, this volume will be invaluable for both scholars of Global History and interested audiences to stimulate further discussions on the nature of global encounters in Asia.
South Asia is home to more than a billion Hindus and half a billion Muslims. But the region is also home to substantial Christian communities, some dating almost to the earliest days of the faith. The stories of South Asia's Christians are vital for understanding the shifting contours of World Christianity, precisely because of their history of interaction with members of these other religious traditions. In this broad, accessible overview of South Asian Christianity, Chandra Mallampalli shows how the faith has been shaped by Christians' location between Hindus and Muslims. Mallampalli begins with a discussion of South India's ancient Thomas Christian tradition, which interacted with West Asia's Persian Christians and thrived for centuries alongside their Hindu and Muslim neighbours. He then underscores efforts of Roman Catholic and Protestant missionaries to understand South Asian societies for purposes of conversion. The publication of books and tracts about other religions, interreligious debates, and aggressive preaching were central to these endeavours, but rarely succeeded at yielding converts. Instead, they played an important role in producing a climate of religious competition, which ultimately marginalized Christians in Hindu-, Muslim-, and Buddhist-majority countries of post-colonial South Asia. Ironically, the greatest response to Christianity came from poor and oppressed Dalit (formerly untouchable) and tribal communities who were largely indifferent to missionary rhetoric. Their mass conversions, poetry, theology, and embrace of Pentecostalism are essential for understanding South Asian Christianity and its place within World Christianity today.
Why were Chinese and Indian ways of thinking excluded from European philosophy in early modern times? This is a study of what happened to the European understanding of China and India between the late 16th century and the first half of the 18th century. Investigating the description of these two Asian civilizations during a century and a half of histories of philosophy, this book accounts for the change of historiographical paradigms, from Neoplatonic philosophia perennis and Spinozistic atheism to German Eclecticism. Uncovering the reasons for inserting or excluding Chinese and Indian ways of thinking within the field of Philosophy in early modern times, it reveals the origin of the Eurocentric understanding of Philosophy as a Greek-European prerogative. By highlighting how this narrowing and exclusion of non-Western ways of thought was a result of conviction of superiority and religious prejudice, this book provides a new way of thinking about the place of Asian traditions among World philosophies.
During a relatively short period, from around 1765 to 1780, the Dutch lawyer Jean Theodore Royer (1737-1807) was intensely engaged in the study of Chinese culture. Befriended VOC officials and their Chinese relations in Canton collected Chinese objects for him and helped him with his greatest ambition: the composition of a Chinese dictionary. The objects were given a home in his museum on the Herengracht in The Hague. Better than travel journals, they gave a picture of life in China in Royer’s time. Because the selection was largely made by modest Chinese traders, the collection does not so much give a picture of the material culture of the Chinese elite, but rather that of the ambitious, upwardly-mobile world of small traders and craftsmen. These are mostly ephemeral objects that have rarely been preserved, but they came to The Hague, thanks to Royer and his Chinese contacts. A bequest from his widow then ensured that the collection ended up in two Dutch museums: Museum Volkenkunde in Leiden and the Rijksmuseum in Amsterdam, where the objects are still present today.
It is often assumed that religion is the backward-looking servant of tradition and the status quo, utterly opposed to the new. This refrain in so much of recent polemical writing has permeated the public mind and can even be found in academic publications. But recent scholarship increasingly shows that this view is a gross simplification - that, in fact, religious beliefs and practices have contributed to significant changes in human affairs: political and legal, social and artistic, scientific and commercial. This is certainly not to say that religion is always innovative. But the relationship between religion and innovation is much more complex and instructive than is generally assumed. Religion and Innovation includes contributions from leading historians, archaeologists, and social scientists, who offer findings about the relationship between religion and innovation. The essays collected in this volume range from discussions of the transformative power of religion in early societies; to re-examinations of our notions of naturalism, secularization, and progress; to explorations of cutting-edge contemporary issues. Combining scholarly rigor with clear, accessible writing, Religion and Innovation: Antagonists or Partners? is essential reading for anyone interested in the history of religion and the ongoing debates about its role in the modern world and into the future.
The essays in Powerful Arguments reconstruct the standards of validity underlying argumentative practices in a wide array of late imperial Chinese discourses, from the Song through the Qing dynasties. The fourteen case studies analyze concrete arguments defended or contested in areas ranging from historiography, philosophy, law, and religion to natural studies, literature, and the civil examination system. By examining uses of evidence, habits of inference, and the criteria by which some arguments were judged to be more persuasive than others, the contributions recreate distinct cultures of reasoning. Together, they lay the foundations for a history of argumentative practice in one of the richest scholarly traditions outside of Europe and add a chapter to the as yet elusive global history of rationality.
John Aubrey (1626-1697), antiquary, natural philosopher, and virtuoso, is best-remembered today for his Brief Lives, biographies of his contemporaries filled with luminous detail which have been mined for anecdotes by generations of scholars. However, Aubrey was much more than merely the hand behind an invaluable source of biographical material; he was also the author of thousands of pages of manuscript notebooks covering everything from the origins of Stonehenge to the evolution of folklore. Kelsey Jackson Williams explores these manuscripts in full for the first time and in doing so illuminates the intricacies of Aubrey's investigations into Britain's past. The Antiquary is both a major new study of an important early modern writer and a significant intervention in the developing historiography of antiquarianism. It discusses the key aspects of Aubrey's work in a series of linked chapters on archaeology, architecture, biography, folklore, and philology, concluding with a revisionist interpretation of Aubrey's antiquarian writings. While covering a wide variety of scholarly territory, it remains rooted in the common thread of Aubrey's own intellectual development and the continual interaction between his texts as he studied, discovered, revised, and rewrote them across four decades. Its conclusions not only substantially reshape our understanding of Aubrey and his works, but also provide new understandings of the methodologies, ambitions, and achievements of antiquarianism across early modern Europe.