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Today we are used to clear divisions between science and the arts. But early modern thinkers had no such distinctions, with ‘knowledge’ being a truly interdisciplinary pursuit. Each chapter of this collection presents a case study from a different area of knowledge.
Today we are used to clear divisions between science and the arts. But early modern thinkers had no such distinctions, with ‘knowledge’ being a truly interdisciplinary pursuit. Each chapter of this collection presents a case study from a different area of knowledge.
Today we are used to clear divisions between science and the arts. But early modern thinkers had no such distinctions, with 'knowledge' being a truly interdisciplinary pursuit. Each chapter of this collection presents a case study from a different area of knowledge.
From the early seventeenth to the mid-nineteenth century Japan saw the creation, development, and apparent disappearance of the field of natural history, or "honzogaku." Federico Marcon traces the changing views of the natural environment that accompanied its development by surveying the ideas and practices deployed by "honzogaku" practitioners and by vividly reconstructing the social forces that affected them. These include a burgeoning publishing industry, increased circulation of ideas and books, the spread of literacy, processes of institutionalization in schools and academies, systems of patronage, and networks of cultural circles, all of which helped to shape the study of nature. In this pioneering social history of knowledge in Japan, Marcon shows how scholars developed a sophisticated discipline that was analogous to European natural history but formed independently. He also argues that when contacts with Western scholars, traders, and diplomats intensified in the nineteenth century, the previously dominant paradigm of "honzogaku "slowly succumbed to modern Western natural science not by suppression and substitution, as was previously thought, but by creative adaptation and transformation.
Drawing on cultural, social, and environmental history, as well as the histories of science and medicine, this book shows how, amidst a growing reaction against exotic imports -- whether medieval spices like cinnamon or new American arrivals like chocolate and tobacco -- early modern Europeans began to take inventory of their own "indigenous" natural worlds.
In 1500 few Europeans regarded nature as a subject worthy of inquiry. Yet fifty years later the first museums of natural history had appeared in Italy, dedicated to the marvels of nature. Italian patricians, their curiosity fueled by new voyages of exploration and the humanist rediscovery of nature, created vast collections as a means of knowing the world and used this knowledge to their greater glory. Drawing on extensive archives of visitors' books, letters, travel journals, memoirs, and pleas for patronage, Paula Findlen reconstructs the lost social world of Renaissance and Baroque museums. She follows the new study of natural history as it moved out of the universities and into sixteenth- and seventeenth-century scientific societies, religious orders, and princely courts. Findlen argues convincingly that natural history as a discipline blurred the border between the ancients and the moderns, between collecting in order to recover ancient wisdom and the development of new textual and experimental scholarship. Her vivid account reveals how the scientific revolution grew from the constant mediation between the old forms of knowledge and the new.
Gerhild Scholz Williams's Ways of Knowing in Early Modern Germany: Johannes Praetorius as a Witness to His Time, reviews key discourses in eight of Praetorius's works. She introduces the modern reader to the kinds of subjects, the intellectual and spiritual approaches to them, and the genres that this educated and productive German scholar and polymath presented to his audience in the seventeenth century. By relating these individual works to a number of contemporaneous writings, Williams shows how Praetorius constructed a panorama in print in which wonders, the occult, the emerging scientific way of thinking, family and social mores are recurrent themes. Included in Praetorius's portrait of the mid-seventeenth-century are discussions of Paracelsus's scientific theories and practice; early modern German theories on witchcraft and demonology and their applications in the seventeenth century. Furthermore, we read about the early modern beginnings of ethnography, anthropology, and physical geography; gender theory, early modern and contemporary notions of intellectual property, and competing and sometimes conflicting early modern scientific and theological explanations of natural anomalies. Moreover, throughout his work and certainly in those texts chosen for this study, Praetorius appears before us as an assiduous reporter of contemporary European and pan-European events and scientific discoveries, a critic of common superstitions, as much a believer in occult causes and signs and in God's communication with His people. In his writings, in his way of telling, he offers strategies by which to comprehend the political, social, and intellectual uncertainties of his century and, in so doing, identifies ways to confront the diverse interpretive authorities and the varieties of structures of knowledge that interacted and conflicted with each other in the public arena of knowing.
This book explores the manifold ways of knowing—and knowing about— preternatural beings such as demons, angels, fairies, and other spirits that inhabited and were believed to act in early modern European worlds. Its contributors examine how people across the social spectrum assayed the various types of spiritual entities that they believed dwelled invisibly but meaningfully in the spaces just beyond (and occasionally within) the limits of human perception. Collectively, the volume demonstrates that an awareness and understanding of the nature and capabilities of spirits—whether benevolent or malevolent—was fundamental to the knowledge-making practices that characterize the years between ca. 1500 and 1750. This is, therefore, a book about how epistemological and experiential knowledge of spirits persisted and evolved in concert with the wider intellectual changes of the early modern period, such as the Protestant Reformation, the Scientific Revolution, and the Enlightenment.
An illuminating exploration of the new frontiers—and unsettled geographical, temporal, and thematic borders—of early modern European history. The study of early modern Europe has long been the source of some of the most creative and influential movements in historical scholarship. New Horizons for Early Modern European Scholarship explores recent developments in historiography both to exhibit the field's continuing vibrancy and to highlight emerging challenges to long-assumed truths. Essays examine • how key ideas and intellectual practices arose, circulated through scholarly culture, and gave way to subsequent forms • Europe's transforming relationship with Asia, the Americas, Africa, and the rest of the world • how overlooked evidence illuminates vital but obscured people, practices, and objects • connections between disciplines, types of sources, time periods, and places Opening up emerging possibilities, this book demonstrates that early modern European scholarship remains a source for groundbreaking historical insights and methodologies that would benefit the study of any time and place. Contributors: Alexander Bevilacqua, Ann Blair, Daniela Bleichmar, William J. Bulman, Frederic Clark, Anthony Grafton, Jill Kraye, Yuen-Gen Liang, Elizabeth McCahill, Nicholas Popper, Amanda Wunder
Aims to bring together essays that explore how knowledge was obtained and demonstrated in Europe during an intellectually explosive four centuries, when standard methods of inquiry took shape across several fields of intellectual pursuit. This book looks at production and consumption of knowledge as a social process within different communities.