
The Historian's Craft, pg.26
The Historian's Craft, pg.26
Letter 1 (July 11, 1837).
Letters on the Equality of the Sexes and the Condition of Woman (1837)
The Independent, Obituaries, Laraine Day, November 13, 2007.
Language Education in a Knowledge Context (1980)
Visions of Politics (2002), "Interpretation, rationality and truth"
2000s, Europe's Anti-American Obsession (2003)
Eminent Historians: Their Technology, Their Line, Their Fraud
Source: The lever of riches: Technological creativity and economic progress, 1992, p. 14
The Education of Henry Adams (1907)
Eminent Historians: Their Technology, Their Line, Their Fraud
Politics and Society During the Early Medieval Period: Collected Works of Professor Mohammad Habib, Volume 2; p. 78
Mohammed Habib, quoted in Elst, K. 2002, Ayodhya: the case against the temple. Ch.10.
Source: Barsk: The Elephants' Graveyard (2015), Chapter 12, “Ancestral Lands” (p. 119)
"The fictions of factual representation"
"The work is not the performance", Companion to Medieval & Renaissance Music. (1997). Oxford University Press. ISBN 0198165404.
1990s, The Monarchy: A Critique of Britain's Favourite Fetish
"The Big Story", speech to the Texas State Historical Association (7 March 1997), as quoted in Moyers on Democracy (2008), p. 131
1990s, Ayodhya and After: Issues Before Hindu Society (1991)
Quoted from the preface by Ram Swarup in Gurbachan, S. T. S., & Swarup, R. (1991). Muslim League attack on Sikhs and Hindus in the Punjab 1947.
with Jean Medawar) Aristotle to Zoos: A Philosophical Dictionary of Biology (1985
1980s
Source: The Legacy of Muslim Rule in India (1992), Chapter 3
Preface to the First Edition, p. 27
The Evolution of Civilizations (1961) (Second Edition 1979)
Source: The Legacy of Muslim Rule in India (1992), Chapter 8
[from a letter to the deputies in Congress representing the Southern Provinces, 1774 or 1775, appended to "Reminiscences"]
"Reminiscences of an American Loyalist" (first published serially in "Notes and Queries", 1874-)
Le bon historien n'est d'aucun temps ni d'aucun pays: quoiqu'il aime sa patrie, il ne la flatte jamais en rien.
Lettre sur les Occupations de l'Académie Française, sect. 8, cited from Œuvres de Fénelon (Paris: Lefèvre, 1835) vol. 3, p. 240; translation by Patrick Riley, from Hans Blom et al. (eds.) Monarchisms in the Age of Enlightenment (Toronto: University of Toronto Press, 2007) p. 86.
A Personal History ([1983] 1984) p. 301
Sir Jadunath Sarkar, House of Shivaji: Studies and Documents on Maratha History, Royal Period, 1955, p. 115
Life & exploits of Banda Singh Bahadur by Sohan Singh
Hindu Temples – What Happened to Them, Volume I (1990)
"Sources for Alexander the Great: An Analysis of Plutarch's 'Life' and Arrian's 'Anabasis Alexandrou'", p.5, Cambridge Classical Studies
Source: Before Galileo, The Birth of Modern Science in Medieval Europe (2012), p. 190
Such are the true concerns of the “secularists” warning the world against the attempts at glasnost in India's national history curriculum.
2000s, The Problem with Secularism (2007)
Cited in "Identifying the Wild Beast and Its Mark" http://wol.jw.org/en/wol/d/r1/lp-e/2004241?q=durant&p=par, in The Watchtower (1 March 2004)
2000s
Claverhouse, in Walter Scott's Old Mortality (1816), ch. 35.
Criticism
The Education of Henry Adams (1907)
Goel, S. R. (2001). The story of Islamic imperialism in India.
Source: The Shape of Time, 1982, p. 13
"Immigration: Australia's Rag Doll,", The Weekend Australian (June 2-3, 1990)
Shelby Foote, The Civil War, A Narrative: Fort Sumter to Perryville (1958; reprint, New York: Vintage, 1986), 815. ISBN 0-394-74623-6.
1880s, New Orleans Gas Co. v. Louisiana Light Co. (1885)
Hindu Temples – What Happened to Them, Volume I (1990)
The Story of Islamic Imperialism in India (1994)
Source: Essays In Biography (1933), Alfred Marshall, p. 170; as cited in: Donald Moggridge (2002), Maynard Keynes: An Economist's Biography, p. 424
Reverend Thomas Lamb Eliot, in his eulogy, as quoted in John Terry article (ibid.)
About
'My Own Life' (1776), quoted in David Hume, Essays: Moral, Political, and Literary (1741–1777), ed. Eugene Miller (1985), p. xxxvii
Source: The Archiving Society, 1961, p. 1; lead paragraph, about the problem
Nations and Nationalism since 1780: Programme, Myth, Reality http://books.google.com/books?id=OHz70fY8t2UC&lpg=PA12&pg=PA12#v=onepage&q&f=false (Cambridge University Press, 2nd ed. 2012), p. 12.
Nations and nationalism since 1780 programme, myth, reality (1992)
1949, reported in Hernández, María Jesús. El verbo de don Manuel http://www.elmundo.es/especiales/espana/manuel-fraga/perlas/02.html Elmundo.es.
Franco and Francoism
Source: Reminiscences (1964), p. v
The Ayodhya temple-mosque dispute: Focus on Muslim sources (1993)
The Ayodhya temple-mosque dispute: Focus on Muslim sources (1993)
The Tragic Sense of Life (1913), Conclusion : Don Quixote in the Contemporary European Tragi-Comedy
Source: Art on the Edge, (1975), p. 260, "What's New: Ritual Revolution"
Letter to F. Cobden (5 July 1835) during his visit to the United States, quoted in John Morley, The Life of Richard Cobden (London: T. Fisher Unwin, 1905), pp. 33-34.
1830s
Ram Gopal, Indian Resistance to Early Muslim Invaders Upto 1206 A.D., 1983, p.64.
Indian Resistance to Early Muslim Invaders Upto 1206 A.D.
Lahari Bandar (Sindh) . The Rehalã of Ibn Battûta translated into English by Mahdi Hussain, Baroda, 1967, p. 10.
Travels in Asia and Africa (Rehalã of Ibn Battûta)
Source: The End of Utopia (1999), pp. 47-48
Of course, what is true of the “international community,” is true of academics as well.
Peterson and Herman, “Adam Jones on Rwanda and Genocide: A Reply” https://mronline.org/2010/08/14/adam-jones-on-rwanda-and-genocide-a-reply/, MR Online, August 14, 2010.
2010s
“The historian is, by definition, absolutely incapable of observing the facts which he examines.”
Jonathan Israel, Radical Enlightenment: Philosophy and the Making of Modernity, 1650–1750 (Oxford: Oxford University Press, 2001)
G - L, Jonathan Israel
Page 89.
An Apology of Poetry, or The Defence of Poesy (1595)
Source: Talking Science: Language, Learning, and Values. 1990, p. 175; as cited in: Hanuscin, Deborah L., and Michele H. Lee. "Teaching Against the Mystique of Science: Literature Based Approaches in Elementary Teacher Education." Learning, Teaching, and Curriculum presentations (MU) (2010).
"The Decline and Fall of Buddhism", in Dr. Babasaheb Ambedkar: Writings and Speeches, Vol. III (1987), Government of Maharashtra, p. 238
The Nuts of Knowledge (1903)
Ferdinand de Saussure (1910), Saussure's Third Course of Lectures on General Linguistics (1910-1911) https://www.marxists.org/reference/subject/philosophy/works/fr/saussure.htm, Pergamon Press, 1993.
[Guha, Ramachandra, Captive ideologues, http://ramachandraguha.in/archives/history-beyond-marxism-and-hindutva-the-telegraph.html, The Telegraph, July 26, 2014]
"Vincent Fourcade - CELEBRATING THE PLEASURES OF MAGNIFICENT EXCESS", by Mitchell Owens, Architectural Digest, January 2000, v. 57 #1, p. 169 – one of twenty five persons named by the magazine "Interior Design Legends".
1920s, Viereck interview (1929)
Speech in the House of Commons (24 March 1938) "Foreign Affairs and Rearmament" http://hansard.millbanksystems.com/commons/1938/mar/24/foreign-affairs-and-rearmament#column_1454, 12 days after the Anschluss (the Nazi annexation of Austria).
The 1930s
Source: The Cathars and Reincarnation (1970), p. 108
Elst, K. (2002). Who is a Hindu?: Hindu revivalist views of Animism, Buddhism, Sikhism, and other offshoots of Hinduism.
Hindu Society under Siege (1981, revised 1992)
Sita Ram Goel: The Story of Islamic Imperialism in India
Hindu Temples – What Happened to Them, Volume II (1993)
Hindu View of Christianity and Islam (1992)
BALIW
Context: He was undoubtedly the best critic, writer and biographer that the golden age of literature in our country have ever produced. An artist by temperament, he was a scholar in the truest sense, interested and well versed in all branches of human learning, not in the manner of present-day specialists who confine themselves in the limited branches of their chosen fields. He was also recognized as the most authoritative historian and interpreter of fruitful and transcendental events in our epoch, a researcher of the first order, a collector of rare and antique objects that are landmarks of Philippine culture. None could equal him in rigidness and perseverance and study of our past, even in search of our wealth of relevant and important data that enrich the sources for the study of national history and literature. He was also recognized as the foremost Filipino scholar of his time. -Rafael Palma
Introduction to Chivalry (1921) by James Branch Cabell, later published in Prometheans : Ancient and Modern (1933), p. 279
Context: Once we understand the fundamentals of Mr. Cabell's artistic aims, it is not easy to escape the fact that in Figures of Earth he undertook the staggering and almost unsuspected task of rewriting humanity's sacred books, just as in Jurgen he gave us a stupendous analogue of the ceaseless quest for beauty. For we must accept the truth that Mr. Cabell is not a novelist at all in the common acceptance of the term, but a historian of the human soul. His books are neither documentary nor representational; his characters are symbols of human desires and motives. By the not at all simple process of recording faithfully the projections of his rich and varied imagination, he has written thirteen books, which he accurately terms biography, wherein is the bitter-sweet truth about human life.
Statement upon being appointed as UC Berkeley chancellor in 1958, as quoted Biographical Memoirs (2000) edited by Darleane C. Hoffman, p, 252 <!-- ISBN 0-309-07035-X National Academies Press-->
Context: There is a beauty in discovery. There is mathematics in music, a kinship of science and poetry in the description of nature, and exquisite form in a molecule. Attempts to place different disciplines in different camps are revealed as artificial in the face of the unity of knowledge. All literate men are sustained by the philosopher, the historian, the political analyst, the economist, the scientist, the poet, the artisan and the musician.
Transhumanism (1957)
Context: The new understanding of the universe has come about through the new knowledge amassed in the last hundred years — by psychologists, biologists, and other scientists, by archaeologists, anthropologists, and historians. It has defined man's responsibility and destiny — to be an agent for the rest of the world in the job of realizing its inherent potentialities as fully as possible.
It is as if man had been suddenly appointed managing director of the biggest business of all, the business of evolution — appointed without being asked if he wanted it, and without proper warning and preparation. What is more, he can't refuse the job. Whether he wants to or not, whether he is conscious of what he is doing or not, he is in point of fact determining the future direction of evolution on this earth. That is his inescapable destiny, and the sooner he realizes it and starts believing in it, the better for all concerned.
Motto of the work written by Hesse, and attributed to an "Albertus Secundus"
The Glass Bead Game (1943)
Context: For although in a certain sense and for light-minded persons non-existent things can be more easily and irresponsibly represented in words than existing things, for the serious and conscientious historian it is just the reverse. Nothing is harder, yet nothing is more necessary, than to speak of certain things whose existence is neither demonstrable nor probable. The very fact that serious and conscientious men treat them as existing things brings them a step closer to existence and to the possibility of being born.
Source: The Historian (2005), Ch. 32
Context: It is a fact that we historians are interested in what is partly a reflection of ourselves, perhaps a part of ourselves we would rather not examine except through the medium of scholarship; it is also true that as we steep ourselves in our interests, they become more and more a part of us. Visiting an American university — not mine — several years after this, I was introduced to one of the first of the great American historians of Nazi Germany. He lived in a comfortable house at the edge of the campus, where he collected not only books on his topic but also the official china of the Third Reich. His dogs, two enormous German shepherds, patrolled the front yard day and night. Over drinks with other faculty members in his living room, he told me in no uncertain terms how he despised Hitler’s crimes and wanted to expose them in the greatest possible detail to the civilized world. I left the party early, walking carefully past those big dogs, unable to shake my revulsion.
Source: An Introduction to the History of Western Europe (1902), Ch. 1 : The Historical Point of View, p. 4
Context: !-- The French Revolution, at the end of the eighteenth century, was probably the most abrupt and thoroughgoing change in the habits of a nation of which we have any record. But we shall find, when we come to study it, that it was by no means so sudden in reality as is ordinarily supposed. Moreover, the innovators did not even succeed in permanently altering the form of government; for when the French, after living under a monarchy for many centuries, set up a republic in 1792, the new government lasted only a few years. The nation was monarchical by habit and soon gladly accepted the rule of Napoleon, which was more despotic than that of any of its former kings. In reorganizing the state he borrowed much from the discarded monarchy, and the present French republic still retains many of these arrangements.
--> This tendency of mankind to do, in general, this year what it did last, in spite of changes in some one department of life, — such as substituting a president for a king, traveling by rail instead of on horseback, or getting the news from a newspaper instead of from a neighbor, — results in what is called the unity or continuity of history. The truth that no abrupt change has ever taken place in all the customs of a people, and that it cannot, in the nature of things, take place, is perhaps the most fundamental lesson that history teaches.
Historians sometimes seem to forget this principle, when they claim to begin and end their books at precise dates.
The Influence of the Reformation on the Scottish Character (1865)
Context: The student running over the records of other times finds certain salient things standing out in frightful prominence. He concludes that the substance of those times was made up of the matters most dwelt on by the annalist. He forgets that the things most noticed are not those of every-day experience, but the abnormal, the extraordinary, the monstrous. The exceptions are noted down, the common and usual is passed over in silence. The philosophic historian, studying hereafter this present age, in which we are ourselves living, may say that it was a time of unexampled prosperity, luxury, and wealth; but catching at certain horrible murders which have lately disgraced our civilisation, may call us a nation of assassins. It is to invert the pyramid and stand it on its point. The same system of belief which produced the tragedy which I have described, in its proper province as the guide of ordinary life, has been the immediate cause of all that is best and greatest in Scottish character.