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Begins with a challenge to Mark Bevir's (1999) assumption that Jacques Derrida does not care about historical or other kinds of truth. A consideration of Derrida's early work on Edmund Husserl shows deconstruction to be a kind of skepsis or epoche launched in search of the truth. Yet deconstruction reveals the truth as "undecidable," which means that Derrida's commitment to the truth must take the form of "faith." An example of definite intentional meaning is given in Mark Bevir's Logic: Petrarch's ascent of Mont Ventoux. On examination, Petrach's motivation can be seen to be radically divided between secular & religious concerns, a split vividly illustrated in his imaginary dialogue with St Augustine: The Secret. Rayment Pickard looks briefly at Derrida's own dialogue with St Augustine, "Circumfession," which also argues that human intentions are irreducibly complex & plural. 1 Bibliog, 10 References. Adapted from the source document.

This article explores the representation of royal power in the tenth‐century county of Castile by contrasting the low degrees of effective royal agency within the county with a dominant charter‐writing tradition that coupled king and count in the synchronisms of the dating clauses. The components of the Castilian charter corpus are broken down and compared to other areas in northern Iberia, in order to suggest that, rather than a mere regional charter‐writing tradition, this practice reflects a widespread political culture that sought to legitimize the counts' unitary leadership of Castile by reference to a prestigious yet distant royal figure. ; Peer reviewed

This article takes the educational vision of people's history an additional step, combining it with experiential approaches to democratic education that have developed over the past century and presenting the tools for students and adults to take control of their own historical study, control their heritage, and personalize the study of history on the very landscapes of their own communities. Through this approach, history becomes an exciting democratic exercise not merely in storytelling but in discovery of, participation in, and interaction with history on the very grounds of the community. The new approach to history, being tested in several communities, takes history as a collection of "stories," and roots and expands it to places, landscapes, and environment in everyday life, where history is unavoidable and where protecting and making history are ordinary household and community activities.