This matter has been the source of long discussions, lasting several years, between the School of Cambridge, especially lead by Quentin Skinner, and colleagues on both sides of the Atlantic, researchers of political languages, intellectual history and ideas, as well as analysists of language and writing in a broader sense.
63. Chartier, El mundo…, pp. iv-v.
64. Conceptual history begins with the notion of experience, as German hermeneutics does. Vid. the telling chapter “Terror y sueño” of the Third Part (On the semantics of experience’s historical change) of the book by Reinhart Koselleck, Futuro pasado. Para una semántica de los tiempos históricos [1979], Barcelona, Paidós, 1993, y Begriffsgeschichten. Studien zur Semantik und Pragmatik der politischen und sozialen Sprache, Frankfurt am Main, Suhrkamp, 2010
65. Chartier, El mundo…, p. ix y xi. Chartier proposes three underlying assumptions: 1) the individual is inscribed “in reciprocal dependences constituent of the social configurations to which he belongs”, he isn’t free: 2) he puts “in a central place the question of the articulation of works, representations and practices with the divisions of the social world that, at the same time, are incorporated and produced by thoughts and behaviours”; 3) the political isn’t autonomous, “the ways of organization and of the exercise of power, assume the equilibrium of specific tensions among social groups” and model “particular interdependence bonds, a structure of the original personality”. His work is influenced by N. Elias, because he allows the “articulation of the two meanings that are always intertwined in our use of the term culture. The first designates works and gestures that, in a given society, are concerned with aesthetic or intellectual judgement. The second certifies everyday practices; “without quality”, that weave the fabric of day to day relationships and express the way in which a singular community, in time and space, lives and reflects on its relationship with history and the world” pp. x-xi.
66. Gadamer Hans-Georg, Verdad y método…; Ricœur Paul, La metáfora viva, Ediciones Cristiandad, Madrid, 1980; Tiempo y narración. 3 volumes, México, Siglo XXI, 1995 y 1996; Teoría de la interpretación. Discurso y excedente de sentido, Siglo XXI Editores, México, 1999; Del texto a la acción, Buenos Aires, Fondo de Cultura Económica, 2001; La memoria, la historia y el olvido, Fondo de Cultura Económica, Buenos Aires, 2004; Caminos del reconocimiento, Trotta, Madrid, 2005; Koselleck Reinhart and Hans-Georg Gadamer, Historia y hermenéutica, Barcelona, Paidós, 1993; Koselleck Reinhart, Estratos del tiempo.
67. François Hartog, Regímenes de historicidad. Presentismo y experiencias del tiempo, México, Universidad Iberoamericana, pp. 14-15. Now, for instance, let’s start to think about animals in a different way, to put them in a different place, even in the context of the Law, and to see ourselves also as animals, in diverse ways. As an illustration: Bailly Jean-Christophe, El animal como pensamiento, Santiago de Chile, Ediciones Metales Pesados, 2014, and Delacampagne Christian, Les animaux ont-ils des droits?, Paris, Louis Audibert, 2003.
68. A tradition that is not innocent: Weber Max, El político y el científico; Elias Norbert, Compromiso y distanciamiento, Bourdieu Pierre (standing on Marx’s, Weber’s and Elias’s shoulders), El oficio del sociólogo, and so on… Cassirer, Sperber, Eliade, Durkheim, Nietzsche, Marx...
69. Bourdieu, Cassirer, Sperber, Lefebvre, Turner…
70. Ultimately, if we step out of the inexorable dichotomy, established for the West in ancient Greece, between doxa and episteme, we could say that both, the knowledge of the ignorant and the knowledge of the literate, can aspire to scientific status. Some studies and scholars on these topics: Bachelard Gaston, La formación del espíritu científico [1934], Buenos Aires, Siglo XXI Editores, 1972; La filosofía del no [1940], Buenos Aires, Amorrortu, 1978, and Epistemología, selección de textos de Dominique Lecourt, Barcelona, Anagrama, 1971; Kuhn, Thomas S., La estructura de las revoluciones científicas [1962], México, Fondo de Cultura Económica, 1971; Popper Karl, Conjeturas y refutaciones. El desarrollo del conocimiento científico [1963], Buenos Aires, Paidós, 1980; Alexandre Koyré, Études galiléennes, Paris, Hermann, 1939; From the Closed World to the Infinite Universe, Baltimore, Johns Hopkins Press, 1957, and Místicos, espirituales y alquimistas del siglo XVI alemán [1955], Madrid, Akal, 1981; Arthur Koestler, The Sleepwalkers: A History of Man’s Changing Vision of the Universe [1959], London, Arkana-Penguin, 1990; Canguilhem Georges, The Normal and the Pathological [1966], New York, Zone Books, 1991; etc.
71. Chartier, El mundo…, p. xi.
72. Lorite Mena José, Sociedades sin Estado…, pp. 7-8.
73. Steiner, Después de Babel...; Todorov Tzvetan, Simbolismo e interpretación…
74. See Chapter 1, “Entender es traducir” of Steiner’s book, Después de Babel...
75. Ceballos Gómez Diana L., “Leer a Peter Burke”, p. 32. See also Burke, Peter, Varieties of Cultural History, Ithaca-New York, Cornell University Press, 1997.
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