historical scholarship
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Chapter 1 represents a major archival reassessment of Jones’s knowledge of and interest in early medieval culture and history produced in England, demonstrating that Jones knew many Old English texts in the original language and was engaged with the historiography of the period. The chapter sets out the findings of new archival research with The Library of David Jones, National Library of Wales, and in particular with The Anglo-Saxon Library (Appendix 1). This archival research facilitates a new methodology for reading with Jones and brings evidence from his reading, including previously uncatalogued marginalia, together with the drafts and manuscripts for The Anathemata. This chapter also places Jones’s innovation within the wider context of his reading of historical scholarship on the early Middle Ages, tracing the development of a scholarly poetics with which Jones reshaped a British historical and cultural inheritance for the imagined community of The Anathemata.

The previous two chapters argued that beliefs are pervasively outsourced to other people and to the environment, and that belief revision often occurs in response to changes in the cues that scaffold our beliefs. In light of these facts, we need to ensure the scaffolding of better beliefs. We need, that is, to manage the epistemic environment. Many people are uncomfortable with this suggestion, and urge that instead we should improve beliefs by promoting better reasons. This chapter examines the prospects for better individual reason, focusing on virtue epistemology. It argues that individual cognition is extremely unreliable, however virtuously it is conducted. Focusing on Quassim Cassam’s recent book on intellectual vices, it works through case studies, from climate denial and from historical scholarship, to show just how limited individual cognition is. It argues that even genuine experts are at severe risk of error when they stray outside their own sphere of expertise, and that spheres of expertise are much narrower than we tend to think.

AbstractReflecting on the individual studies of civil defence during the Cold War provided in this volume, this brief, concluding chapter performs three tasks. First, against the backdrop of the empirical analyses and the collective exploration of the concept of sociotechnical imaginaries, we reflect on the potential and limitations of this concept in historical scholarship. Second, we sum up the findings of the book by drawing attention to some of the most striking similarities and differences that emerge from the empirical chapters. Finally, we briefly make a case for the value and relevance of civil defence history for current imaginaries of security for civil society in Europe in the face of a highly diverse range of potential threats.

<p>This thesis contextualises the treatment of women in Alexander Pope's Epistle to a Lady (1743) against three conduct manuals from the eighteenth century. These three texts are The Whole Duty of a Woman by A Lady (1696), The Art of Knowing Women by Le Chevalier Plante-Amour (1732) and An Essay in Praise of Women (1733) by James Bland.  The Art of Knowing Women has been paid only passing reference by feminist scholars. The Whole Duty of a Woman appears to be known solely for the compilation of recipes which forms its final section, and An Essay in Praise of Women is, as far as I have been able to discover, completely unknown. Despite the critical work on the supposed misogyny of Pope, virtually no attention has been paid to the context supplied by these advice manuals, symptoms of their age. In my reading, however, these manuals function both as sources for the Epistle to a Lady, and as subjects of Pope's imaginative satire.  I begin by surveying the relevant aspects of Pope's personal history. Drawing on recent historical scholarship, I go on to outline something of the situation of women in the eighteenth century. My comparative study follows. I take each manual in turn, comparing its ideological content and rhetoric with those of Pope. By contrast with these tracts, Pope's poem emerges as far from misogynistic. Indeed, it conveys a nuanced, complex and sympathetic attitude towards women.</p>

<p>This thesis contextualises the treatment of women in Alexander Pope's Epistle to a Lady (1743) against three conduct manuals from the eighteenth century. These three texts are The Whole Duty of a Woman by A Lady (1696), The Art of Knowing Women by Le Chevalier Plante-Amour (1732) and An Essay in Praise of Women (1733) by James Bland.  The Art of Knowing Women has been paid only passing reference by feminist scholars. The Whole Duty of a Woman appears to be known solely for the compilation of recipes which forms its final section, and An Essay in Praise of Women is, as far as I have been able to discover, completely unknown. Despite the critical work on the supposed misogyny of Pope, virtually no attention has been paid to the context supplied by these advice manuals, symptoms of their age. In my reading, however, these manuals function both as sources for the Epistle to a Lady, and as subjects of Pope's imaginative satire.  I begin by surveying the relevant aspects of Pope's personal history. Drawing on recent historical scholarship, I go on to outline something of the situation of women in the eighteenth century. My comparative study follows. I take each manual in turn, comparing its ideological content and rhetoric with those of Pope. By contrast with these tracts, Pope's poem emerges as far from misogynistic. Indeed, it conveys a nuanced, complex and sympathetic attitude towards women.</p>

Abstract This essay unearths the guiding question of David Harlan’s 1997 book, The Degradation of American History. While most commentators have focused their attention on Harlan’s biting criticism of the historical profession, this essay argues that Harlan’s diatribe against historical scholarship pursued “for its own sake” stems from a deep concern about the moral education of citizens in an age that François Hartog and others typify as “presentist.” Although Harlan’s remedies against presentism are found wanting, the essay argues that the question raised in The Degradation of American History is a relevant, timely, and still unresolved one, now even more than at the time of the book’s original publication.

This chapter shows how Broughton’s historical and philological approach to scholarship as encouraged by his obsession with Jewish conversion played out in a major controversy of the sixteenth century: the meaning of Christ’s descent into hell. It argues that Broughton’s approach was revealingly different from the two major parties in the debate, the English Bishops and the Genevan divines, who were more concerned with the soteriological implications of Christ’s descent than any philological or historical questions. This, combined with Broughton’s ill-judged attempts to promote his work in Geneva, Zürich, and Basel alienated him from his coreligionists and left him extremely vulnerable to exploitation for confessional purposes—as a keen group of Jesuit onlookers were only too happy to discover. Thus, despite the fact that prominent scholars believed that Broughton’s work on the descent was correct on an intellectual level, his arguments were attacked and maligned. In studying this controversy, this chapter develops key themes of earlier chapters, including the problems caused by the appropriation of Broughton’s work by Catholic scholars; the ways in which controversy was generated from seemingly anodyne historical scholarship; and the serious consequences faced by those who, like Broughton, did not fully understand how deeply confessional identity and erudition were intertwined in this period.

Scholars have recently noted a reluctance in New Testament scholarship to accept and apply the most recent historical scholarship on ancient enslavement to our readings of the biblical texts. The last century has seen developments in historical and classical scholarship that have moved those disciplines away from an understanding of ancient slavery as benevolent and toward a recognition of the institution's violent and coercive nature. A similar movement can be seen in the study of enslavement among first-century Jewish communities, with recent scholars arguing that Jewish enslavement practices were not as uniquely benign as was once thought. In spite of these developments, scholars of the Synoptic Gospels continue to utilize outdated models for understanding slavery in the biblical texts as a benevolent institution. A handful of New Testament scholars are charting a new course, challenging the rest of us to adopt the new historical consensus and to see biblical enslavement for what it was. Allowing these new critical works to lay the foundation for our understanding of slavery as it appears in the Synoptic Gospels will move us away from tired clichés and toward a more accurate picture of the worlds in and behind these texts.

Between 1915 and 1920, members of the Royal Northwest Mounted Police (RNWMP) wrote four major narratives of making contact with Inuit living in territory now known as the Kitikmeot region of Nunavut. The authors were the first representatives of the Canadian state to enter the region, and their narratives positioned Inuit as “better off without civilization.” Various members of the Royal Canadian Mounted Police (RCMP) stationed in the region over the subsequent three decades reproduced such discourse. While, at first glance, this discourse seems to attribute a nobility to traditional ways of life, upon closer inspection it actually positions Inuit as incapable of adapting successfully to changing socio-economic circumstances. Methodologically, this article critically reinterprets archival documents from the early agents of colonization in the Kitikmeot. While advancing historical scholarship concerning relations between Inuit and the Canadian state, the article contributes to contemporary agendas of decolonization and reconciliation by enabling a more complete understanding of the origins and nature of colonial rule in the Arctic. By arguing that colonial discourses have roots in local and specific relations of production, the article also contributes to postcolonial theories of efforts to legitimize colonization and represent colonized Others in essentialist and paternalistic terms.