In 1748, the London publisher Robert Dodsley pioneered a new contribution to the eighteenth-century print market: the pocket memorandum book. A forerunner of the modern-day Filofax, the pocket memorandum book was an annual publication that bundled together a variety of useful and entertaining printed information along with preformatted memorandums and accounts pages, left blank for their owner to fill in. The immense popularity of this genre in eighteenth-century Britain has not been reflected in modern scholarship on life-writing and autobiographical practice. This article explores the early evolution of the genre, and shows how individuals could use memorandum books to build up a storehouse of personal knowledge. In doing so, it recovers the contemporary value placed on the pocket memorandum book as indexical to a person’s life and, by extension, to their character.
{"title":"“Memorandums, of No Use to Any but the Owner”: Finding Value in Eighteenth-Century Pocket Memorandum Books","authors":"H. Day","doi":"10.1086/724862","DOIUrl":"https://doi.org/10.1086/724862","url":null,"abstract":"In 1748, the London publisher Robert Dodsley pioneered a new contribution to the eighteenth-century print market: the pocket memorandum book. A forerunner of the modern-day Filofax, the pocket memorandum book was an annual publication that bundled together a variety of useful and entertaining printed information along with preformatted memorandums and accounts pages, left blank for their owner to fill in. The immense popularity of this genre in eighteenth-century Britain has not been reflected in modern scholarship on life-writing and autobiographical practice. This article explores the early evolution of the genre, and shows how individuals could use memorandum books to build up a storehouse of personal knowledge. In doing so, it recovers the contemporary value placed on the pocket memorandum book as indexical to a person’s life and, by extension, to their character.","PeriodicalId":187662,"journal":{"name":"KNOW: A Journal on the Formation of Knowledge","volume":"68 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114951200","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Finding one’s way around a town, the house of a friend, or a specific shop, are everyday practices and challenges that involve the application of much implicit knowledge—knowledge of spatial patterns, routes, and directions, for instance, which is often acquired performatively and unconsciously. In eighteenth-century England, rapid urbanization, increased mobility, and intensified commercial exchange aggravated such challenges. This gave rise to various media designed to assist orientation and make local knowledge more readily available to wider audiences, for example, in maps, directories, and guidebooks. One type of information particularly affected by this development was the street address of individual residents and businesses. While up until the beginning of the eighteenth century such directions, as used in advertisements and on letters, tended to be highly specific, detailed, and changeable, over the course of a few decades, they became more standardized and concise. This was closely connected to an increasing tendency to treat addresses as stable and clear-cut pieces of information that could be passed on, published, and retrieved easily. Originally fluid, tacit knowledge was thus transformed into standardized, explicit information, fixed on calling cards and in directories. However, these forms of publication not only served to facilitate social and economic interactions, but they also touched upon sensitive issues of privacy: being easy to find was not necessarily desirable and, in fact, deemed rather risky by some, who consequently tried to keep information about their place of residence or work private. This paper sketches the development of styles and practices of street addressing in England between 1650 and 1850, drawing upon rich source material such as letters, directories, advertisements, and Post Office papers as well as contemporary novels. It serves as a case study of the complex relations between tacit and explicit, private and public knowledge.
{"title":"“A Proper Direction to Their Places of Abode”: Street Addressing and Wayfinding in England, ca. 1650–1850","authors":"Cristina Sasse","doi":"10.1086/724719","DOIUrl":"https://doi.org/10.1086/724719","url":null,"abstract":"Finding one’s way around a town, the house of a friend, or a specific shop, are everyday practices and challenges that involve the application of much implicit knowledge—knowledge of spatial patterns, routes, and directions, for instance, which is often acquired performatively and unconsciously. In eighteenth-century England, rapid urbanization, increased mobility, and intensified commercial exchange aggravated such challenges. This gave rise to various media designed to assist orientation and make local knowledge more readily available to wider audiences, for example, in maps, directories, and guidebooks. One type of information particularly affected by this development was the street address of individual residents and businesses. While up until the beginning of the eighteenth century such directions, as used in advertisements and on letters, tended to be highly specific, detailed, and changeable, over the course of a few decades, they became more standardized and concise. This was closely connected to an increasing tendency to treat addresses as stable and clear-cut pieces of information that could be passed on, published, and retrieved easily. Originally fluid, tacit knowledge was thus transformed into standardized, explicit information, fixed on calling cards and in directories. However, these forms of publication not only served to facilitate social and economic interactions, but they also touched upon sensitive issues of privacy: being easy to find was not necessarily desirable and, in fact, deemed rather risky by some, who consequently tried to keep information about their place of residence or work private. This paper sketches the development of styles and practices of street addressing in England between 1650 and 1850, drawing upon rich source material such as letters, directories, advertisements, and Post Office papers as well as contemporary novels. It serves as a case study of the complex relations between tacit and explicit, private and public knowledge.","PeriodicalId":187662,"journal":{"name":"KNOW: A Journal on the Formation of Knowledge","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133505671","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Practitioners of ritual magic in sixteenth- and seventeenth-century Britain faced both legal and social dangers, yet continued to engage in their activities with the assistance and support of other members of society. Doing so necessitated the acquisition and maintenance of privacy, even if it must often be breached to ensure success. After a discussion of ritual magicians’ privacy in both indoor and outdoor settings, this chapter examines scrying, a subtype of ritual magic in which the magician gains knowledge by means of looking into a reflective surface. Both manuals of magic and popular and legal accounts of such rituals display how magicians aspired to privacy under challenging social and spatial conditions, with varying degrees of success.
{"title":"“It’s a Kind of Magic”: Juggling Privacy and Prosecution for Sixteenth- and Seventeenth-Century English Magical Practitioners","authors":"Sanne de Laat, D. Harms","doi":"10.1086/725002","DOIUrl":"https://doi.org/10.1086/725002","url":null,"abstract":"Practitioners of ritual magic in sixteenth- and seventeenth-century Britain faced both legal and social dangers, yet continued to engage in their activities with the assistance and support of other members of society. Doing so necessitated the acquisition and maintenance of privacy, even if it must often be breached to ensure success. After a discussion of ritual magicians’ privacy in both indoor and outdoor settings, this chapter examines scrying, a subtype of ritual magic in which the magician gains knowledge by means of looking into a reflective surface. Both manuals of magic and popular and legal accounts of such rituals display how magicians aspired to privacy under challenging social and spatial conditions, with varying degrees of success.","PeriodicalId":187662,"journal":{"name":"KNOW: A Journal on the Formation of Knowledge","volume":"103 6","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120826076","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article examines the leading Chinese Straussian Liu Xiaofeng’s talk on Mao in 2013 and his other related writings. It holds that, in his eclectic selections of various sources, Liu creates in Mao a hybrid philosophical and political figure as a “Confucian sagely ruler,” a “Platonic philosopher-king,” and a “revolutionary” and thus presents Mao as a timeless figure in a nationalist temporality, connecting the present and the remote past and also directing it toward a promised future. Nationalism is defined in this article as a set of discourses of searching or affirming a common descent through allegiance to the power of nation-state and advocating or implementing cultural and political homogeneity. It is discussed in this article as a neutral term based on culture, not on race.
{"title":"A Reinvention of Mao: Plato, Confucius, and Nationalism","authors":"Leihua Weng","doi":"10.1086/721455","DOIUrl":"https://doi.org/10.1086/721455","url":null,"abstract":"This article examines the leading Chinese Straussian Liu Xiaofeng’s talk on Mao in 2013 and his other related writings. It holds that, in his eclectic selections of various sources, Liu creates in Mao a hybrid philosophical and political figure as a “Confucian sagely ruler,” a “Platonic philosopher-king,” and a “revolutionary” and thus presents Mao as a timeless figure in a nationalist temporality, connecting the present and the remote past and also directing it toward a promised future. Nationalism is defined in this article as a set of discourses of searching or affirming a common descent through allegiance to the power of nation-state and advocating or implementing cultural and political homogeneity. It is discussed in this article as a neutral term based on culture, not on race.","PeriodicalId":187662,"journal":{"name":"KNOW: A Journal on the Formation of Knowledge","volume":"69 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116336206","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The New Text school Gongyang Commentary on the Confucian classic the Spring and Autumn Annals operates on the principle that the classical text contains deep meanings that lie beyond the literal sense of the words and need to be discovered by reading between the lines. Such a principle of the hermeneutics of suspicion makes it possible for the interpreter to fit the text into any context or framework with political implications, and the Gongyang school commentaries have indeed often been used for a particular political purpose, with the general tendency of establishing the dichotomy of the Chinese and the barbarian in political Confucianism. Although the Gongyang commentaries did not have much influence for a very long time in Chinese history, it was revived during the last imperial dynasty of Qing and by the royalist and reformist Kang Youwei at the end of Qing. Some Chinese scholars have taken a new interest in the Gongyang commentary tradition for expressing their views on contemporary geopolitics, and therefore it is important to review the Gongyang Commentary and its hermeneutic principles to help us better understand the connection of hermeneutics with politics in contemporary scholarship in China.
{"title":"Hermeneutics and Politics: Going beyond the Book","authors":"Zhang Longxi","doi":"10.1086/721453","DOIUrl":"https://doi.org/10.1086/721453","url":null,"abstract":"The New Text school Gongyang Commentary on the Confucian classic the Spring and Autumn Annals operates on the principle that the classical text contains deep meanings that lie beyond the literal sense of the words and need to be discovered by reading between the lines. Such a principle of the hermeneutics of suspicion makes it possible for the interpreter to fit the text into any context or framework with political implications, and the Gongyang school commentaries have indeed often been used for a particular political purpose, with the general tendency of establishing the dichotomy of the Chinese and the barbarian in political Confucianism. Although the Gongyang commentaries did not have much influence for a very long time in Chinese history, it was revived during the last imperial dynasty of Qing and by the royalist and reformist Kang Youwei at the end of Qing. Some Chinese scholars have taken a new interest in the Gongyang commentary tradition for expressing their views on contemporary geopolitics, and therefore it is important to review the Gongyang Commentary and its hermeneutic principles to help us better understand the connection of hermeneutics with politics in contemporary scholarship in China.","PeriodicalId":187662,"journal":{"name":"KNOW: A Journal on the Formation of Knowledge","volume":"49 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125579814","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Classics has a long tradition whether in China or in the West. This article tries to analyze its history, its nature, and the ideological struggle within classics from the following three aspects: (1) classics is not necessarily conservative, and in essence it is the project of modernity; (2) the tradition of classics is permeated by a cultural imagination of the past, presuming some particular political lifestyle of the ancients with a kind of metaphysical and transcendental correctness; (3) German classics is a distinctive dual combination of historicism and romanticism, which produces profound influence on the humanities and academics in modern China. In the end, this article tries to argue that classics is a historical science and its methodology should be of historical critique.
{"title":"Rebirth of the Classical Scholarship: A Political Imagination, or a Historical Critique?","authors":"Nie Minli","doi":"10.1086/721386","DOIUrl":"https://doi.org/10.1086/721386","url":null,"abstract":"Classics has a long tradition whether in China or in the West. This article tries to analyze its history, its nature, and the ideological struggle within classics from the following three aspects: (1) classics is not necessarily conservative, and in essence it is the project of modernity; (2) the tradition of classics is permeated by a cultural imagination of the past, presuming some particular political lifestyle of the ancients with a kind of metaphysical and transcendental correctness; (3) German classics is a distinctive dual combination of historicism and romanticism, which produces profound influence on the humanities and academics in modern China. In the end, this article tries to argue that classics is a historical science and its methodology should be of historical critique.","PeriodicalId":187662,"journal":{"name":"KNOW: A Journal on the Formation of Knowledge","volume":"64 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129740962","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
What is the mission of classical studies in present-day China? Is it a professional discipline governed by Western models and standards, or should it have its own agendas and methods? Should classical antiquity be studied first and foremost on its own terms, or does the most important value of such study lie in the lessons and tools it could provide for China’s persistent quest for an alternative modernity? This article explores the deep rift over these issues between two camps of Chinese scholars by examining an academic controversy that occurred in 2015. This dispute bears strong echoes of two much earlier conflicts: that between Nietzsche and Wilamowitz in the late nineteenth century, and that between Mao and the Comintern in the 1940s. The analysis of these intriguing historical parallels and the light they shed on the nature of the 2015 event reveals that the highly contested role of classical studies in China’s modernization process has taken on new significance in the twenty-first century.
{"title":"Which Tradition, Whose Authority? Quests and Tensions in Contemporary Chinese Reception of Greek Antiquity","authors":"Yiqun Zhou","doi":"10.1086/721387","DOIUrl":"https://doi.org/10.1086/721387","url":null,"abstract":"What is the mission of classical studies in present-day China? Is it a professional discipline governed by Western models and standards, or should it have its own agendas and methods? Should classical antiquity be studied first and foremost on its own terms, or does the most important value of such study lie in the lessons and tools it could provide for China’s persistent quest for an alternative modernity? This article explores the deep rift over these issues between two camps of Chinese scholars by examining an academic controversy that occurred in 2015. This dispute bears strong echoes of two much earlier conflicts: that between Nietzsche and Wilamowitz in the late nineteenth century, and that between Mao and the Comintern in the 1940s. The analysis of these intriguing historical parallels and the light they shed on the nature of the 2015 event reveals that the highly contested role of classical studies in China’s modernization process has taken on new significance in the twenty-first century.","PeriodicalId":187662,"journal":{"name":"KNOW: A Journal on the Formation of Knowledge","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126391911","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
At the turn of the twentieth century, Chinese historiography went through a revolution in that traditional historiography was replaced with nineteenth-century Western historiography with Rankean doctrines at its core. This set the stage for the reception of Thucydides, who was seen as the model of an objective historian. At the same time, appraisal of Thucydides was also dictated by the political ideology of the times. More recently, as China emerges as a global power, the importance of international relations has been elevated and Thucydides appeals to many because of his realpolitik interpretation of history popularized by Graham Allison’s theory of “Thucydides’s Trap.” At the same time, the extremely influential Chinese Straussians, mindful of China’s rise and contemplating a leading role for her, see in Thucydides the value of political education for the future elites. Underlining all these trends is a strong nationalist tone.
{"title":"Thucydides in China","authors":"Huang Yang","doi":"10.1086/721421","DOIUrl":"https://doi.org/10.1086/721421","url":null,"abstract":"At the turn of the twentieth century, Chinese historiography went through a revolution in that traditional historiography was replaced with nineteenth-century Western historiography with Rankean doctrines at its core. This set the stage for the reception of Thucydides, who was seen as the model of an objective historian. At the same time, appraisal of Thucydides was also dictated by the political ideology of the times. More recently, as China emerges as a global power, the importance of international relations has been elevated and Thucydides appeals to many because of his realpolitik interpretation of history popularized by Graham Allison’s theory of “Thucydides’s Trap.” At the same time, the extremely influential Chinese Straussians, mindful of China’s rise and contemplating a leading role for her, see in Thucydides the value of political education for the future elites. Underlining all these trends is a strong nationalist tone.","PeriodicalId":187662,"journal":{"name":"KNOW: A Journal on the Formation of Knowledge","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121268220","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
T he six essays in this special issue focus on China’s use of antiquity, both its own and that of the West. They treat the various interpretations and appropriations of the “classics,” East and West, in China from the end of the Cultural Revolution (1976) to the present day. Of course, they cannot be representative of the topic in any comprehensive way, but all of them engage with appropriations of antiquity that are in some way relevant to China’s present. And in that focus, they represent a still nascent field. Other ways of engaging with antiquity have been more common; recent studies have focused on the reception of classical literature by Chinese literary authors of the twentieth century; comparative ancient philosophy; comparative ancient medicine and other cultural comparisons related to Greco-Roman and Chinese antiquity; and comparative history, whether of ancient empires or of China’s rise to power without an industrial revolution. While these studies show the growing interest in China as a sort of mirror to the West, or as a culture that is “good to think with,” they are largely scholarly and
{"title":"The Complexities of Inheritance: Introduction","authors":"S. Bartsch, Jue Hou","doi":"10.1086/721385","DOIUrl":"https://doi.org/10.1086/721385","url":null,"abstract":"T he six essays in this special issue focus on China’s use of antiquity, both its own and that of the West. They treat the various interpretations and appropriations of the “classics,” East and West, in China from the end of the Cultural Revolution (1976) to the present day. Of course, they cannot be representative of the topic in any comprehensive way, but all of them engage with appropriations of antiquity that are in some way relevant to China’s present. And in that focus, they represent a still nascent field. Other ways of engaging with antiquity have been more common; recent studies have focused on the reception of classical literature by Chinese literary authors of the twentieth century; comparative ancient philosophy; comparative ancient medicine and other cultural comparisons related to Greco-Roman and Chinese antiquity; and comparative history, whether of ancient empires or of China’s rise to power without an industrial revolution. While these studies show the growing interest in China as a sort of mirror to the West, or as a culture that is “good to think with,” they are largely scholarly and","PeriodicalId":187662,"journal":{"name":"KNOW: A Journal on the Formation of Knowledge","volume":"93 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126206167","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article probes the various stakes of the rise of classical studies as a discipline in contemporary China, taking as a case in point Liu Xiaofeng’s shifting intellectual and political allegiances in his transition from a scholar of liberalist persuasion during the 1990s to a much decried advocate of the Mao cult over the past two decades. Outlining the reinvention of the “classics” as an inherently comparative new discipline that incorporates both Greek and Roman antiquity and ancient Chinese texts, the article argues that a consistent driving force behind the rise of classical scholarship is an attempt on the intellectuals’ part to amend cultural and intellectual ruptures that had ensued from political turmoil during the twentieth century from the modernizing May Fourth Movement to the Cultural Revolution. This categorical imperative of “making whole,” however, has assumed radically different forms, leading to the seeming discrepancy between Liu’s earlier “liberalist” stance to a more recent willingness to comply with the regime. In particular, through examining Liu Xiaofeng’s esoteric rhetoric in his reading of the Confucian scholar Xiong Shili, the article demonstrates that the will to cultural preservation that underlies Liu’s advocacy of classical scholarship eventually translates into an attempt to depoliticize philosophy and philology and hence a proneness to complicity with state power.
{"title":"Rupture, Revolution, and Rhetoric in the Disciplinary Formation of Classical Studies in Contemporary China","authors":"Jue Hou","doi":"10.1086/721431","DOIUrl":"https://doi.org/10.1086/721431","url":null,"abstract":"This article probes the various stakes of the rise of classical studies as a discipline in contemporary China, taking as a case in point Liu Xiaofeng’s shifting intellectual and political allegiances in his transition from a scholar of liberalist persuasion during the 1990s to a much decried advocate of the Mao cult over the past two decades. Outlining the reinvention of the “classics” as an inherently comparative new discipline that incorporates both Greek and Roman antiquity and ancient Chinese texts, the article argues that a consistent driving force behind the rise of classical scholarship is an attempt on the intellectuals’ part to amend cultural and intellectual ruptures that had ensued from political turmoil during the twentieth century from the modernizing May Fourth Movement to the Cultural Revolution. This categorical imperative of “making whole,” however, has assumed radically different forms, leading to the seeming discrepancy between Liu’s earlier “liberalist” stance to a more recent willingness to comply with the regime. In particular, through examining Liu Xiaofeng’s esoteric rhetoric in his reading of the Confucian scholar Xiong Shili, the article demonstrates that the will to cultural preservation that underlies Liu’s advocacy of classical scholarship eventually translates into an attempt to depoliticize philosophy and philology and hence a proneness to complicity with state power.","PeriodicalId":187662,"journal":{"name":"KNOW: A Journal on the Formation of Knowledge","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123896152","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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