In 1646, the English polymath John Wilkins (1614–1672) published his popular guidebook for preaching, Ecclesiastes, but it was not the first “Discourse Concerning the Art of Preaching” with that name. Over a century earlier, in 1535, the renowned humanist Desiderius Erasmus (1466–1536) wrote a treatise with the same title in hopes of reforming a clergy whose faults he had spent his career caricaturing and condemning. Erasmus’s own title referred further back still, evoking the book of the Bible in which a “preacher” (rendered from the Latin ecclesiastes) offers advice for good living in a fallen world.
On March 6, 2016, at the height of her presidential campaign, Hillary Clinton or someone on her campaign posted a tweet about intersectionality. Commenting on the water crisis in Flint, Michigan, the accompanying diagram depicted the various issues that had intersected to cause the crisis. This was a curious moment, as a theory with roots in radical feminism was brought to the center, part of a modish interest in intersectionality as an explanatory framework for understanding contemporary America. Indeed, where her main primary challenger was positioned as a more economically progressive choice, Clinton’s supporters often claimed (with varying degrees of sophistication) that in an intersectional sense she was the more properly anti-establishment candidate, over the white male Bernie Sanders. Had Clinton won in November, this discourse of intersectionality would probably have been a main theme of her presidency. That this seemingly centrist liberal set of ideas can be traced to the radical wing of second wave feminism, the New Left, and even Marxism, adds to the curiosity of its move to the political mainstream.
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.” 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?