Suchergebnisse

Intellectual history has always been a bit embattled in the English-speaking world, especially the sort of intellectual history that deals with cosmic moods and ideas. There always been those who have tried to place the practitioners of this kind of intellectual history on the defensive. However, the great masters of this discipline— a Dilthey or a Burckhardt or a Lovejoy—continue to cast their spell over many of us. Even in this most utilitarian and political of decades, their achievement remains breathtaking. But it is no use pretending that the approach to history that focuses on "Geistesgeschichte" has no "blind spots." As with any human enterprise, it has its strengths and weaknessess, its keen insights, its narrowness of vision. This paper is an attempt to point to some of the sources of both the abiding greatness and the blind spots of this approach to history, and to explain why this sort of intellectual history still speaks to many of us.

With astonishing simultaneity, new strains emerged in the research of cultural & social history in Germany, the US, & France after 1900. A fresh interest in intellectual movements & mentalities in history can be found in all three countries. These developments are compared from 1900 to the present. It becomes apparent that German 'Geistesgeschichte' corresponds best to political history, wheras the US 'intellectual history' & the French 'histoire des mentalites' are strong, at least until the end of the 1920s. The approaches of intellectual history frequently play a mediating role when strictly SE answers do not suffice. After 1945, the "social history of ideas" developed in the US; various new forms of mentality research also emerged after 1960 in France. Both have effects on the German historical sciences of today. AA.

Hauptbeschreibung Max Webers Theorie der Politik wird bis dato meistens im Zusammenhang mit der Moderne diskutiert. Dieses Paradigma kann jedoch heute - nach dem Ende des Ost-West-Konflikts -, da von einer Wiederkehr der Kultur und Religion und der ""Vielfalt der Moderne"" (Eisenstadt) die Rede ist, einer kritischen Prüfung unterzogen werden. Masahiro Noguchi versucht unter Berücksichtigung dieser Veränderung der globalen Situation, Webers Theorie der Politik, die sich extrem am Aspekt des Kampfes orientiert, auf der Grundlage seiner vergleichenden Kultursoziologie zu interpretieren.