Suchergebnisse

John Keep, From the pistol to the pen : the military memoir as a source on the social history of pre-Reform Russia.
Memoirs by Russian officers who served during the early Imperial era (c. 1700-1855), despite the inherent defects of the genre, represent an important source for the study of material conditions and intellectual attitudes in the tsarist army. As members of a closed caste enjoying high social status and privileges, these men were overwhelmingly loyal to the 'state service'. Patronage influenced their choice of career and promotion prospects. The volatility of the labour market for officers made for insecurity and discontent. Although living standards improved, many were poor, and by 1800 there emerged a 'military intelligentsia' with reformist aspirations whose views were, however, heavily coloured by nationalism and respect for tradition. Their concern for moral rather than political issues helps to explain the failure of the Decembrists.

Christine Ruane Hinshaw, Une contribution à l'histoire sociale de la Russie à la fin de l'Empire tsariste : l'enquête de 1895 sur l'école primaire dirigée par la Vol'noe ekonomičeskoe obščestvo.
Les résultats de cette enquête sont conservés aux Archives historiques centrales de Leningrad. L'enquête se proposait de dresser un bilan de la situation dans les écoles primaires russes. Elle constitue une excellente source où les chercheurs pourront puiser pour parfaire leurs connaissances du système scolaire à la fin du XIXe siècle.

The social sciences and philosophy.
By taking philosophy and its history as its object, sociology can make a contribution to the efforts of philosophy to free itself from the constraints which determine it. Philosophy tends to resolve the antinomy of historicity and truth by updating past works through commentary. This presupposes a more or less total denial of historicity. This refusal is common to the three ways of explicitly dealing with this antinomy : revelation of the primal revelation (Heidegger), retrospective construction of past philosophies as theoretical possibles (Kant), and the dialectic which transcends and conserves (Hegel). A genuine social history which would relocate philosophy in the field of cultural production and in the social field as a whole would make it possible to understand philosophies and their succession as something other than the «philosophizing philosophy of history» and would at the same time enable present-day philosophers to break free of the established «un-thought» written into their heritage.