The History of Knowledge: An Indispensable Perspective for Contemporary History

Even if scholars are no strangers to the history of knowledge, it sometimes feels as though some cultural and social historians are not very open to the subject, at least not in the case of contemporary history. Questions put forward by the history of knowledge are seen as sidetracking research from “real” work or “important” questions. Although I sympathize with this reaction, I cannot see any way around the history of knowledge. Without renewing the discussion on replacing the “society” in Gesellschafts­geschichte with “knowledge,”[1] I agree with Simone Lässig’s inclusive position that the history of knowledge is “a form of social and cultural history that takes ‘knowledge’ as a phenomenon that touches on almost every sphere of human life, and … uses knowledge as a lens to take a new look at familiar historical developments and sources.”[2] In some cases, such as when examining the history of the revolutions of 1989–91 from a longer-term perspective, studying knowledge can also offer historians the opportunity to analyze material never before subjected to historical analysis. Continue reading “The History of Knowledge: An Indispensable Perspective for Contemporary History”

Some Online Reading Suggestions

If you are new to the history of knowledge, but not new to history, the following freely available online readings can help you find your bearings.

What would you add? Please let us know.

Religious Knowledge and Social Adaptability in the Face of Modernity

Knowledge has long garnered the attention of historians, although their explicit focus has been primarily on science, scholarship, and professional or technical expertise. For a long time, a progress-obsessed notion of society’s inexorable scientification underlay this research interest. Processes of descientification or tendencies to marginalize knowledge received little attention. This lack of attention was also apparent for those forms of knowledge that guided practical and moral behavior or that were considered religious.[1]

As long as scholars viewed religion and religiosity as the antipode to a modernity defined by rationality and secularism, knowledge as an analytical lens did not appear to offer any insights for the history of religion. The reverse was also true. At most, there were histories of theology and of the scientification processes that had helped bring about the Enlightenment and Haskalah in Christianity and Judaism respectively. Continue reading “Religious Knowledge and Social Adaptability in the Face of Modernity”

From Cultural History to the History of Knowledge

The history of knowledge is flourishing. Exciting conferences are being arranged, new institutional arrangements are emerging, and a whole range of fresh studies are being published. German-speaking scholars have led the way by proclaiming that Wissensgeschichte (the history of knowledge) is something different than Wissenschaftsgeschichte (the history of science and scholarship), and in the 2010s the field has started to attract considerable attention in other countries and contexts too.[1]

How should we interpret the appeal of the history of knowledge? Why are historians and other scholars suddenly drawn to the field? And what are the roads that have led them there? An initiative from the Nordic countries could shed light on these questions. Continue reading “From Cultural History to the History of Knowledge”

Rodin’s Thinker, the New Deal, and Libraries as Spaces of Knowledge

Commenting on his famous work Le Penseur, or The Thinker, a century ago, the French sculptor Auguste Rodin described his subject in terms of its utter (masculine) physicality. “What makes my Thinker think is that he thinks not only with his brain, with his knitted brow, his distended nostrils and compressed lips, but with every muscle of his arms, back, and legs, with his clenched fist and gripping toes.”[1] Rodin’s corporeal Thinker embodies the tension between thought and action, spirit and body. It reminds us that thought and knowledge are crafted not only in one’s mind but though ones actions and experiences. Moreover, one’s physical existence impacts how one interacts with the world, how this knowledge is formed, and how it becomes manifest, that is, how one displays and conveys it. Continue reading “Rodin’s Thinker, the New Deal, and Libraries as Spaces of Knowledge”

The History of Knowledge: Limits and Potentials of a New Approach

In the German humanities, the term Wissensgeschichte, or history of knowledge, is enjoying frequent use. Some years ago, the Swiss Federal Institute of Technology (ETHZ) and the University of Zurich created a Centre for the History of Knowledge or, as it is called in German, the Zentrum für Geschichte des Wissens (ZGW). Philosophers, historians of science and technology, and literary critics have joined forces. The Humboldt University of Berlin devoted a chair in cultural studies to the topic. Medieval scholars like Martin Kintzinger in Münster have made knowledge a core issue in their research and teaching. The University of Constance recently announced a full professorship in history with a special focus on “the history of knowledge in the humanities and social sciences.”[1] German library catalogs render an increasing number of entries under the heading of “Wissensgeschichte.” What are the roots of this trend and where is it headed? Continue reading “The History of Knowledge: Limits and Potentials of a New Approach”