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Journal articles on the topic 'Philosophy – 19th century'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Peckhaus, Volker. "19th Century Logic Between Philosophy and Mathematics." Bulletin of Symbolic Logic 5, no. 4 (1999): 433–50. http://dx.doi.org/10.2307/421117.

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AbstractThe history of modern logic is usually written as the history of mathematical or, more general, symbolic logic. As such it was created by mathematicians. Not regarding its anticipations in Scholastic logic and in the rationalistic era, its continuous development began with George Boole's The Mathematical Analysis of Logic of 1847, and it became a mathematical subdiscipline in the early 20th century. This style of presentation cuts off one eminent line of development, the philosophical development of logic, although logic is evidently one of the basic disciplines of philosophy. One needs only to recall some of the standard 19th century definitions of logic as, e.g., the art and science of reasoning (Whateley) or as giving the normative rules of correct reasoning (Herbart).In the paper the relationship between the philosophical and the mathematical development of logic will be discussed. Answers to the following questions will be provided:1. What were the reasons for the philosophers' lack of interest in formal logic?2. What were the reasons for the mathematicians' interest in logic?3. What did “logic reform” mean in the 19th century? Were the systems of mathematical logic initially regarded as contributions to a reform of logic?4. Was mathematical logic regarded as art, as science or as both?

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Черноскутов, Ю. Ю. "Logic and object theory in 19th century." Logical Investigations 19 (April 9, 2013): 10–22. http://dx.doi.org/10.21146/2074-1472-2013-19-0-10-22.

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The milestones of the object theory formation in the course of 19th century discussions in philosophy of logic are considered. The view, that the process mentioned was typical first of all for the Austrian tradition in logic and philosophy, is exposed. The hypothesis of the possible impact of that kind of approaches on the development of Frege’s logical ideas is examined.

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Smith, Justin E. H. "Hegel, China, and the 19th Century Europeanization of Philosophy." Journal of Chinese Philosophy 45, no. 1-2 (2018): 18–37. http://dx.doi.org/10.1163/15406253-0450102006.

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I clarify Hegel’s role in the Europeanization of philosophy over the course of the 19th century. I begin with an investigation of the way non-Western philosophy was conceptualized in Europe before, and after, I move on to a consideration of the debates about philosophy that emerged in late 19th century China because of European attempts, such as that of Hegel, to circumscribe the geographical and civilizational scope of this discipline. How may we see the emergence of a distinctly modern, generally nationalist, discourse about “Chinese philosophy” within China as a reflection of larger global processes then taking place?

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Wilson, Robin. "19th-Century Mathematical Physics." Mathematical Intelligencer 40, no. 4 (2018): 100. http://dx.doi.org/10.1007/s00283-018-9836-0.

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Mezei, Balazs. "Two Models of Radical Revelation in Austrian Philosophy." European Journal for Philosophy of Religion 1, no. 1 (2009): 99–120. http://dx.doi.org/10.24204/ejpr.v1i1.332.

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In this paper I highlight two opposing models of the notion of divine revelation: the propositional and the radical. The propositional understanding of revelation was central to theology and philosophy until the 19th century. Since then, a number of other models of revelation have emerged. I define as radical the understanding of revelation which emphasizes two features of revelation: 1) God’s existence is *per se* revelatory; 2) God’s revelation is *per se* self-revelation. I propose too an assessment of the notion of propositional revelation as presented by Richard Swinburne. And I offer detailed analyses of two representatives of the early understanding of divine revelation as self-revelation: the views of Bernard Bolzano and Anton Günther. Bolzano, the renowned mathematician, was also a philosopher of religion; and Günther, one of the most ingenious writers in Austrian philosophy, was not only a theologian but also a philosopher comparable to the important figures of 19th century German thought.

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Kahlow, Andreas. "Materials in 19th century Germany." History and Technology 7, no. 3-4 (1991): 255–66. http://dx.doi.org/10.1080/07341519108581779.

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Nicholls, E. Henry. "Snaphots of 19th-century science." Endeavour 29, no. 3 (2005): 89. http://dx.doi.org/10.1016/j.endeavour.2005.07.003.

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Smith, Justin E. H. "Hegel, China, and The 19th Century Europeanization Of Philosophy." Journal of Chinese Philosophy 45, no. 1-2 (2018): 18–37. http://dx.doi.org/10.1111/1540-6253.12341.

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9

Gluchman, Vasil. "Leibniz’s and Herder’s philosophy of optimism." Ethics & Bioethics 11, no. 1-2 (2021): 37–47. http://dx.doi.org/10.2478/ebce-2021-0006.

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Abstract The author studies Leibniz’s views of vindicating God for the existence of evil in the world, as well as the idea of the best of all possible worlds, including the past and present criticism. Following Leibniz, he opted for the presentation of Herder’s philosophy of history as one of the most significant forms of philosophical optimism that influenced the first half of the 19th century, including contemporary debates on and critiques of the topic. He defines Herder’s concept as the philosophy of historical progress, which also significantly influenced Slovak philosophy of the given period. The main goal of the article is to present Leibniz’s and Herder’s views as a starting point for the Slovak philosophy of optimism and historical progress of the 18th century and the first half of the 19th century.

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Brockhaus, Richard R. "Realism and Psychologism in 19th Century Logic." Philosophy and Phenomenological Research 51, no. 3 (1991): 493. http://dx.doi.org/10.2307/2107873.

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11

Kazin, Aleksandar. "Russian religion and Russian philosophy." Zbornik Matice srpske za drustvene nauke, no. 152 (2015): 409–28. http://dx.doi.org/10.2298/zmsdn1552409k.

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In the article the author tells us about the religious essence of Russian philosophy as its basic characteristic since in was founded in the middle of the 19th century until now. Russian philosophy never existed or couldn?t have existed in the European state of mind because it?s essentially a philosophic interpretation of religious faith. According to the author?s opinion, European philosophy, as a whole, has left the borders of the Christian spiritual plain by making the anthropocentric principle of thinking the absolute, which took it into positivism and nihilism. Russian philosophy hasn?t left the Christian spiritual field and has kept a theocentric (classical) type of thinking till the present day. The stand-point of the believing mind which rejects transcendental, as well as any other self foundation of the European philosophy. From the beginning until the present day, Russian philosophy has been opposed to the Descartes-Kant?s way of thinking. Western modern philosophy killed God intellectualy, and postmodern killed the Man as well, moving its philosophy into an empty space of ?transindividual constructions?. Ivan Kirejevski founded an ontological-gbnoseological model of Russian secular Christian philosophy in the middle of the 19th century, and from that, later, other branches of Russian philosophy developed: ontological-cultural (Danilevski, Leontjev), ontological-anthropological (Solovjov, Berdjajev, Ern). Briefly, Russian philosophy is what Russian national culture, based on Orthodox Christian views, can say about the World and the Man using the conceptual language.

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Hochadel, Oliver. "Science in the 19th-century zoo." Endeavour 29, no. 1 (2005): 38–42. http://dx.doi.org/10.1016/j.endeavour.2004.11.002.

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13

Young, Richard Fox. "The ‘Scotch Metaphysics’ in 19th Century Benares." Journal of Scottish Philosophy 4, no. 2 (2006): 139–57. http://dx.doi.org/10.3366/jsp.2006.4.2.139.

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That India once had a sustained ‘dialogue’ with Scottish Philosophy is not gener- ally known, or that the exchange occurred in the medium of Sanskrit, not English. The essay explores an important cross-cultural encounter in the colonial context of mid 19th-century Benares where two Scots, John Muir and James Ballantyne, served as principals of a Sanskrit college established by the East India Company. Educated toward the end of the Scottish Enlightenment, they endeavoured to translate such distinctive concepts of ‘Scotch Metaphysics’ as Externalism into Indian philosophical categories. The ensuing ‘dialogue’ with Brahmin interlocutors shows that the prob- lems they faced were less terminological than conceptual, having to do with contras- tive ways of understanding ‘mind’ and ‘man’. Between the two Scots, there were also signifi cant differences, although both had gone to India as Scottish Calvinists. While Muir remained largely impervious to Indian infl uence, Ballantyne was profoundly changed, becoming, in effect, a ‘Vedantic Calvinist’.

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14

Eber, Irene. "Reception of Old Testament Ideas in 19th Century China." Journal of Chinese Philosophy 45, no. 3-4 (2018): 150–56. http://dx.doi.org/10.1111/1540-6253.12339.

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Eber, Irene. "Reception of Old Testament Ideas in 19th Century China." Journal of Chinese Philosophy 45, no. 3-4 (2018): 150–56. http://dx.doi.org/10.1163/15406253-0450304006.

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This paper explores some of the strategies used for translating the Old Testament from Hebrew into Chinese and its subsequent reception and interpretation. Special attention will be devoted to the Ten Commandments and important personalities like Abraham or Moses. According to their reception, they were endowed with characteristics valued in Chinese history and culture. The introduction of science seemingly contradicted the questions of Creation. Since Creation and the scientific perceptions of the universe were interconnected, those people dealing with Scriptural translation had to exercise special ingenuity to resolve the contradictions.

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Crosland, M. P. "Two 19th-century French physical scientists." Metascience 19, no. 2 (2010): 329–31. http://dx.doi.org/10.1007/s11016-010-9365-8.

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Jokubaitis, Linas. "The Transformation of Scientific Political Philosophy into a Speculative Philosophy of History." Problemos 97 (April 21, 2020): 24–35. http://dx.doi.org/10.15388/problemos.97.2.

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The paper presents an analysis of the three stages of the development of political philosophy since the 17th century. The rise of modern political theory was marked by attempts to develop a philosophy along the lines of natural sciences. These attempts lead to the development of highly speculative and abstract doctrines; political philosophy ceased being a practical discipline. The paper argues that an important aspect of the traditionalist political thought of the 18th century was an attempt to reestablish the link between theory and practice. In the 19th century, the interest in history was supplemented with new premises about the historical process. Political philosophy, which strived to become scientific, became highly dependent on the premises of various philosophies of history.

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Boucher, David. "The Late 19th Century Scottish Idealists and the Problem of Philosophy." Journal of Scottish Philosophy 2, no. 2 (2004): 176–93. http://dx.doi.org/10.3366/jsp.2004.2.2.176.

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Coultrap-McQuin, Susan, and Susan K. Harris. "19th-Century American Women's Novels: Interpretative Strategies." Journal of American History 78, no. 2 (1991): 661. http://dx.doi.org/10.2307/2079580.

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Bechtold, Brigitte H. "Infanticide in 19th century France: A quantitative interpretation." Review of Radical Political Economics 33, no. 2 (2001): 165–87. http://dx.doi.org/10.1177/048661340103300202.

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Rutgers, Mark. "The Prince, His Welfare State, and its Administration." Public Voices 4, no. 3 (2017): 29. http://dx.doi.org/10.22140/pv.304.

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The philosophy of Chistiaan Von Wolff (1679-1754) provided the foundations for administrative thought throughout the eighteenth century. He is an important representative of the idea the Enlightened State. It is surprising that an author so fundamental for the development of the administrative discourse has become so completely forgotten in the history of the field. Due to the philosopher Immanuel Kant, Wolff became a reviled and forgotten author. It can, however, be argued that Wolff lays the foundations for liberal ideas in the 19th century and many present-day concepts in the field. His work learns that the idea of public administration roots in a more comprehensive philosophy on state and society.

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Scheler, Max, and Petro Gusak. "Religion and philosophy." Ukrainian Religious Studies, no. 80 (December 13, 2016): 100–107. http://dx.doi.org/10.32420/2016.80.728.

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The views of the philosophers and theologians diverge and disagree on the issues whether or not the objects of religious faith: the existence and essence of God, the immortality of the soul and similar content, as well as the extent to which the belief and assertion of the existence of those objects can be objects of philosophical knowledge. It can be stated that, in contrast to the teachings that reigned in minds from the XIII and the end of the XVIII century, the 19th century gave birth to an almost immense number of "positions" to the above-mentioned issues, which did not go beyond the scope of their adoption in narrower circles of scientific schools. These "positions" to this day are mutually fighting, without the prospect of winning any of them.

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Suasthi, I. Gusti Ayu. "Analisis Swot Konsep Dasar Filsafat Idealisme Implikasi dan Aplikasi dalam Pendidikan." Sanjiwani: Jurnal Filsafat 9, no. 1 (2020): 1. http://dx.doi.org/10.25078/sjf.v9i1.1607.

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<em>Idealism is a school of philosophy that has existed since the fourth century developed by Plato as a philosopher from Athens / Greece who lived in the year 427-347 BC. This philosophy of idealism is generally referred to as the philosophy of the 19th century. Plato with his view emphasizes the importance of the superiority of mind (mind), spirit (soul) or spirit (spirit) rather than material things. in the senses is a mere appearance, the real reality is the ideas or forms of origin of the apparition. Ideas are an “eternal Universal” world. Hamdani Ali describes that: Plato concludes that there is an apparent reversed value and that value is much more important because the invisible is something metaphysical and continues to exist, that is ideas.</em>

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McElvenny, James. "August Schleicher and Materialism in 19th-Century Linguistics." Historiographia Linguistica 45, no. 1-2 (2018): 133–52. http://dx.doi.org/10.1075/hl.00018.mce.

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Summary Towards the end of his career, August Schleicher (1821–1868), the great consolidator of Indo-European historical-comparative linguistics in the mid-19th century, famously drew explicit parallels between linguistics and the new evolutionary theory of Darwinism. Based on this, it has become customary in linguistic historiography to refer to Schleicher’s ‘Darwinian’ theory of language, even though it has long been established that Schleicher’s views have other origins that pre-date his contact with Darwinism. For his contemporary critics in Germany, however, Schleicher’s thinking was an example not of Darwinism but of ‘materialism’. This article examines what ‘materialism’ meant in 19th-century Germany – its philosophical as well as its political dimensions – and looks at why Schleicher’s critics applied this label to him. It analyses the relevant aspects of Schleicher’s linguistics and philosophy of science and the criticisms directed against them by H. Steinthal (1823–1899). It then discusses the contemporary movement of scientific materialism and shows how Schleicher’s political views, social background and personal experiences bound him to this movement.

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Hayes, Kevin J. "The Flaneur in the Parlor: Poe's “Philosophy of Furniture”." Prospects 27 (October 2002): 103–19. http://dx.doi.org/10.1017/s0361233300001150.

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In one of the brief reflections Walter Benjamin composed as part of his Arcades Project, he personified the mid-19th-century domestic interior and made it and the flaneur onfidantes: “The space winks at the flaneur: What do you think may have gone on here?” (418–19). Benjamin typically filtered much of his thought through the figure of the flaneur, a recognizable urban type that emerged during the middle third of the 19th century, one who deliberately strolled the city streets and arcades and attempted to discern the meanings of what he observed. In the fullest scholarly treatment of the subject, Anke Gleber argued that the act of walking formed an essential part of the flaneur's observational process. Discussing such works as E. T. A. Hoffman's “The Cousin's Corner-Window,” however, Gleber did acknowledge a “paradoxical variant,” the stationary flaneur (13).

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Tashtamirova, Liliya Sh. "Romanticist philosophical tradition of the 19th century in Wagner's philosophy of art." Vestnik Tomskogo gosudarstvennogo universiteta, no. 393 (April 1, 2015): 109–16. http://dx.doi.org/10.17223/15617793/393/17.

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Szotek, Barbara. "Polish Philosophy of the Second Half of the 19th Century towards Kant." Philosophica Critica 1, no. 1 (2015): 55–62. http://dx.doi.org/10.17846/pc.2019.1.1.55-62.

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Epple, Moritz. "Topology, Matter, and Space, I: Topological Notions in 19th-Century Natural Philosophy." Archive for History of Exact Sciences 52, no. 4 (1998): 297–392. http://dx.doi.org/10.1007/s004070050019.

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Katznelson, Ira, Hartmut Kaelble, and Bruce Little. "Industrialization and Social Inequality in 19th-Century Europe." Journal of Interdisciplinary History 19, no. 2 (1988): 305. http://dx.doi.org/10.2307/204675.

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Freemantle, Harry. "Frédéric Le Play and 19th-century vision machines." History of the Human Sciences 30, no. 1 (2016): 66–93. http://dx.doi.org/10.1177/0952695116673526.

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An early proponent of the social sciences, Frédéric Le Play, was the occupant of senior positions within the French state in the mid- to late 19th century. He was writing at a time when science was ascending. There was for him no doubt that scientific observation, correctly applied, would allow him unmediated access to the truth. It is significant that Le Play was the organizer of a number of universal expositions because these expositions were used as vehicles to demonstrate the ascendant position of western civilization. The fabrication of linear time is a history of progress requiring a vision of history analogous to the view offered the spectator at a diorama. Le Play employed the design principles and spirit of the diorama in his formulations for the social sciences, and L’Exposition Universelle of 1867 used the technology wherever it could. Both the gaze of the spectators and the objects viewed are part and products of the same particular and unique historical formation. Ideas of perception cannot be separated out from the conditions that make them possible. Vision and its effects are inseparable from the observing subject who is both a product of a particular historical moment and the site of certain practices.

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Graus, Andrea. "Mysticism in the courtroom in 19th-century Europe." History of the Human Sciences 31, no. 3 (2018): 21–40. http://dx.doi.org/10.1177/0952695118761499.

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This article examines how and why criminal proceedings were brought against alleged cases of Catholic mysticism in several European countries during modernity. In particular, it explores how criminal charges were derived from mystical experiences and shows how these charges were examined inside the courtroom. To bring a lawsuit against supposed mystics, justice systems had to reduce their mysticism to ‘facts’ or actions involving a breach of the law, usually fraud. Such accusations were not the main reason why alleged mystics were taken to court, however. Focusing on three representative examples, in Spain, France and Germany, I argue that ‘mystic trials’ had more to do with specific conflicts between the defendant and the ecclesiastical or secular authorities than with public concern regarding pretence of the supernatural. Criminal courts in Europe approached such cases in a similar way. Just as in ecclesiastical inquiries, during the trials, judges called upon expert testimony to debunk the allegedly supernatural. Once a mystic entered the courtroom, his or her reputation was profoundly affected. Criminal lawsuits had a certain ‘demystifying power’ and were effective in stifling the fervour surrounding the alleged mystics. All in all, mystic trials offer a rich example of the ways in which modern criminal justice dealt with increasing enthusiasm for the supernatural during the 19th century.

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Malm, Mats. "Punctuation, Voice, and Gender in 19th-Century Negotiations: Two Swedish Examples." Studia Neophilologica 90, sup1 (2018): 114–24. http://dx.doi.org/10.1080/00393274.2018.1531251.

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Shcherbatova, Irina F. "The Formation of the Historiosophical Discourse in Russiaat the Beginning of the 19th Century." Voprosy Filosofii, no. 1 (2020): 122–31. http://dx.doi.org/10.21146/0042-8744-2021-1-122-131.

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This article argues that by 1830s historiosophical discourse in Russia had become both a specific genre and a type of ideology. The article outlines the spectrum of philosophical approaches to history within this genre and ideology. It argues that the defeat of the Decembrist revolt led to the formation of a particular negative interpretation of Russian history amongst Russian philosophers of that time. The author offers an analysis of works by Dmitry Venevitinov, Ivan Kireyevsky, and Pyotr Chaadayev written in the late 1820s and in the early 1830s. These texts allow us to explore the genealogy and distinctive style of Russian philosophy of history. Nikolay Karamzin’s interpretation of history as governed by providence proved to be the most influential interpretation of the 19th century. Pyotr Chaadaev’s historical pessimism and Ivan Kireyevsky’s optimistic messianism were both influenced by Karamzin’s humanist anthropology. All these thinkers were looking to determine the meaning of Russian history, and this very task inevitably entails rhetorical and ideological constructions. Russian messianism and the popular Russian idea of the decay of Europe were inspired by the conservative reception of the French revolution by religious thinkers in Europe. This messianic philosophy of history was expressed in a very non-scholarly discourse and was interwoven with ideas of teleology and providence together with some superficial comparative observations. There is a striking similarity between philosophy of history in the 1830s and the philosophy that was developed by the authors of the Vekhi collection in the early 20th century.

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Tsipko, Alexander S. "«Russian Party» Ideology of the 1960-ies: Ideological Sources of Russian Philosophy." Almanac “Essays on Conservatism” 66 (February 20, 2019): 59–72. http://dx.doi.org/10.24030/24092517-2019-0-1-59-72.

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The article is devoted to the study of the so-called Russian party phenomenon – the association of intellectuals that appeared in the late 1960-ues among literators and historians who had the goal of Soviet power Russification and rallied round «Molodaya Guardia» magazine. The author of the article, - who was direct witness and participant in the discussions and events of that period, - analyzes the philosophy of the main worldview and ideological concepts of the «Russian Party» deducing it from Russian philosophic thought of the 19th and beginning of the 20th century.

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Walsh, D. "Suicide in Ireland in the 19th century." Irish Journal of Psychological Medicine 34, no. 3 (2016): 177–81. http://dx.doi.org/10.1017/ipm.2016.35.

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IntroductionThis paper is an attempt to determine the extent and characteristics of suicide in 19th-century Ireland and the proportion of these that occurred in asylums.MethodsThe procedures used in this presentation involve analysis of data from the 1841 and 1851 Censuses of Ireland and the Reports of the Registrar-General of Ireland from 1864 to 1899 and the Annual Reports of the Inspectors of Lunacy, 1850 to 1899.ResultsReported suicides had relatively low rates in the 19th century, ranging from 0.9 to 3.3 per 100 000 per year. The proportion of these suicides that occurred in asylums was low at ~4%.ConclusionsThe reporting of suicide as a cause of death was relatively rare in the first-half of the 19th century in Ireland, but increased in frequency progressively throughout the second-half of that century. The reported numbers are likely to have minimised the real rates because of under-reporting.

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Miszewski, Maciej. "Capitalism vs. Socialism: Antinomy of Nations or Antinomy of Systems?" Studies in Logic, Grammar and Rhetoric 59, no. 1 (2019): 159–75. http://dx.doi.org/10.2478/slgr-2019-0035.

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Abstract This paper is a reflection on the legitimacy of commonly accepted opposition of the notions of “capitalism” and “socialism”. The leading thesis is that although they can be considered as antinomies, their real referents should not be treated analogously. Capitalism, as understood by its very name, emerged in the second half of the 19th century and evolved constantly from this moment, often changing its main features. Socialism, in contrast, was created as a notion opposing the capitalistic reality of the 19th century. Yet it never really existed in this form. The actual economic system, referred to as “socialism”, was in fact a hybrid of capitalism and neo-feudal bureaucracy.

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Stilitz, Ivor, and Chris Ninness. "A TOKEN ECONOMY OF THE EARLY 19TH CENTURY." Journal of Applied Behavior Analysis 42, no. 4 (2009): 925–26. http://dx.doi.org/10.1901/jaba.2009.42-925.

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Rodriguez, Jose Olivares, Luis Montesinos, and Juan Preciado. "A 19TH CENTURY PREDECESSOR OF THE TOKEN ECONOMY." Journal of Applied Behavior Analysis 38, no. 3 (2005): 427. http://dx.doi.org/10.1901/jaba.2005.181-03.

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Cohen, Ben. "Anton Chekhov (1860–1904) – a 19th century physician." Journal of Medical Biography 15, no. 3 (2007): 166–73. http://dx.doi.org/10.1258/j.jmb.2007.06-24.

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This account of Anton Chekhov's life as a doctor is distinct from the short story writer and playwright on which his fame rests. It describes his school days, the years as a medical student and the period in general practice. In later years he became active in social medicine on a voluntary basis and earned his living purely from his literary work. He died from pulmonary tuberculosis at the age of 44 years.

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Jongmans, François, and Eugene Seneta. "A probabilistic “New Principle” of the 19th century." Archive for History of Exact Sciences 47, no. 1 (1994): 93–102. http://dx.doi.org/10.1007/bf01881702.

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Catana, Leo. "Changing Interpretations of Plotinus: The 18th-Century Introduction of the Concept of a ‘System of Philosophy’." International Journal of the Platonic Tradition 7, no. 1 (2013): 50–98. http://dx.doi.org/10.1163/18725473-12341250.

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Abstract This article critically explores the history and nature of a hermeneutic assumption which frequently guided interpretations of Plotinus from the 18th century onwards, namely that Plotinus advanced a system of philosophy. It is argued that this assumption was introduced relatively late, in the 18th and 19th centuries, and that it was primarily made possible by Brucker’s methodology for the history of philosophy, dating from the 1740s, to which the concept of a ‘system of philosophy’ was essential. It is observed that the concept is absent from Ficino’s commentary from the 15th century, and that it remained absent in interpretations produced between the 15th and 18th centuries. It is also argued that the assumption of a ‘system of philosophy’ in Plotinus is historically incorrect—we do not find this concept in Plotinus’ writings, and his own statements about method point in other directions. Eduard Zeller (active in the second half of the 19th century) is typically regarded as the first to give a satisfying account of Plotinus’ philosophy as a whole. In this article, on the other hand, Zeller is seen as having finalised a tradition initiated in the 18th century. Very few Plotinus scholars have examined the interpretative development prior to Zeller. Schiavone (1952) and Bonetti (1971), for instance, have given little attention to Brucker’s introduction of the concept of a ‘system of philosophy’. The present analysis, then, has value for an understanding of Plotinus’ Enneads. It also explains why “pre-Bruckerian” interpretations of Plotinus appear alien to the modern reader; the analysis may even serve to make some sense of the hermeneutics employed by Renaissance Platonists and commentators, who are often eclipsed from the tradition of Platonism.

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Cliffe, Charlotte. "A visit to Brookwood Aslyum in the 19th century." Medical Humanities 43, no. 4 (2017): e45-e45. http://dx.doi.org/10.1136/medhum-2017-011316.

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Pogliano, Claudio. "Unconventional Views of Racial Brains in the 19th Century." Nuncius 34, no. 3 (2019): 602–34. http://dx.doi.org/10.1163/18253911-03403004.

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Abstract In this article two protagonists of nineteenth-century anthropological culture, Samuel George Morton and Paul Broca, are presented as the embodiment of mainstream stances on the relationship between brain and race. More or less close to their successful raciological tenets, a host of other names might be recalled. However, the main purpose here is to point out some ‘deviant’ opinions that challenged the scientific common sense of an epoch, starting with the nigrophilie expressed by the abbé Grégoire early in the century, to then discuss the cautious ‘egalitarianism’ professed by James Cowles Prichard and William Hamilton or the more explicit view sustained, over time, by Friedrich Tiedemann and Luigi Calori. Their focus was the influence of the brain – its shape, volume, and weight – on intellectual and moral manifestations: a tormented issue that for decades was addressed in different ways and with outcomes that always proved inconclusive.

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Wiślicki, Alfred. "Building and construction of the 18th and 19th century." History and Technology 7, no. 3-4 (1991): 321–41. http://dx.doi.org/10.1080/07341519108581783.

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Humphries, Paul. "Blandowski misses out: ichthyological etiquette in 19th-century Australia." Endeavour 27, no. 4 (2003): 160–65. http://dx.doi.org/10.1016/j.endeavour.2003.08.006.

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Berkowitz, Carin. "Disputed discovery: vivisection and experiment in the 19th century." Endeavour 30, no. 3 (2006): 98–102. http://dx.doi.org/10.1016/j.endeavour.2006.07.001.

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Rieppel, Lukas. "New order in the history of 19th century biology." Endeavour 33, no. 4 (2009): 119–20. http://dx.doi.org/10.1016/j.endeavour.2009.09.002.

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Nowicka, Elżbieta. "Norwid i dziedzictwo Herkulesa." Ruch Literacki 53, no. 3 (2012): 283–93. http://dx.doi.org/10.2478/v10273-012-0017-z.

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Summary In the 19th century Hercules lost his position as a favourite hero of cultural and anthropological foundation myths; in this role was displaced by Prometheus and Odysseus. However, a close look at Cyprian Kamil Norwid’s poems from his lyrics to ‘The Album’ reveals that despite his far-reaching transformation of the mythic history, its fundamental, received senses remain intact. In Norwid’s philosophy of history and anthropology Hercules is both a wanderer who epitomizes the values of the Mediterranean world and the at the same time a character afflicted by modern (ie. 19th-century) anxieties and frustrations.

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Capellán De Miguel, Gonzalo. "Beyond the Nation. Religion, Philosophy of History and Humanity in 19th Century Spain." Rubrica Contemporanea 9, no. 17 (2020): 31. http://dx.doi.org/10.5565/rev/rubrica.197.

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LOTHSTEIN, LESLIE M. "The Transformation of Psychology: Influences of 19th-Century Philosophy, Technology, and Natural Science." American Journal of Psychiatry 160, no. 3 (2003): 607–8. http://dx.doi.org/10.1176/appi.ajp.160.3.607.

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