New journal: “Republics of Letters” Intellectual History with a concentration on the Early Modern period First Issue
But intellectual history has considerably evolved since the days of Arthur Lovejoy. As the foremost practitioner of the genre in the United States, Anthony Grafton, describes in “The History of Ideas: Precept and Practice, 1950-2000 and Beyond,” a chapter of his most recent book, intellectual historians have long abandoned the Platonic world of ideas and stepped back down into the earthly cave, examining how printing techniques, political debates, legal traditions, university curricula, and philosophical controversies shape the ways in which ideas are received and disseminated. No longer do historians view ideas as astrologers viewed the stars, as exercising a powerful influence from afar; the new intellectual history studies what happens when ideas and individuals, groups, or nations collide in the linear accelerator of history. As William Sewell demonstrates repeatedly in his brilliant 2005 collection of essays, Logics of History, the study of culture as a web of meanings is not at all incompatible with the study of culture as a set of practices—they are in fact necessary complements.
As I read this, I am reminded that in mainstream Jewish studies Moshe Idel sticks to Lovejoy, a parthenogenesis of ideas. Rabbinic history of modern denominations still uses Manheim’s 1929 definition of ideology.