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European intellectual history of the late 19th and early 20th centuries presents a picture of extraordinary creative richness. Many historians have looked at this period as one of a ""revolt against positivism in the attempts of thinkers such as Freud, Weber, Dilthey, and Durkheim to encompass and submit to strict investigation the irrational aspects of human behavior. At the same time, however, other thinkers such as Russell, Frege, Husserl, Wittgenstein, and

Drawing on the work of Foucault and Bourdieu, David Lindenfeld illuminates the practical imagination as it was exhibited in the transformation of the political and social sciences during the changing conditions of nineteenth-century Germany. Using a wealth of information from state and university archives, private correspondence, and a survey of lecture offerings in German universities, Lindenfeld examines the original group of learned disciplines which originated in eighteenth-century Germany as a curriculum to train state officials in the administration and reform of society and which includ

Drawing on the work of Foucault and Bourdieu, David Lindenfeld illuminates the practical imagination as it was exhibited in the transformation of the political and social sciences during the changing conditions of nineteenth-century Germany. Using a wealth of information from state and university archives, private correspondence, and a survey of lecture offerings in German universities, Lindenfeld examines the original group of learned disciplines which originated in eighteenth-century Germany as a curriculum to train state officials in the administration and reform of society and which includ.

This article seeks to develop a vocabulary and conceptual framework for the discussion of cross-cultural religious encounters. The ubiquity of Christian missionaries in diverse parts of the world provides a basis for such an enterprise. For China, four patterns are postulated: selective inculturation, resistance, conversion, and selective acculturation toWestern secular knowledge with the aid of mission schools. ForWest Africa, the patterns are less distinct. There was less resistance and greater openness to Christianity, reflecting a different relationship between the sacred and the secular than in China. The article concludes by finding the theories of Jack Goody (on literacy) and Carl Jung (on introversion and extroversion) to be heuristically valuable.

Within the voluminous literature on the Holocaust, a trend has emerged in recent years: a shift of focus from remembrance and commemoration of this horrible event to serious reflection about its significance in a variety of theological, philosophical, historical, and even aesthetic contexts. This shift has not been an easy one, for its practicioners have had to face the widely held view that the Holocaust is unintelligible or incomprehensible, and that the tools of scholarship are simply inadequate to grasp it in any meaningful way. This view is certainly understandable when uttered by those who have personally survived the Holocaust—voices which played a leading role in the literature of previous decades. But even as these voices recede in time, the obstacles which this event poses to intelligibility remain formidable to many scholars.

Itis a commonplace of German historiography and the history of economic thought in particular that German economists pursued aSonderweqin the second half of the nineteenth century, rejecting the theoretical bases of laissez-faire doctrines that were common in Britain and France in favor of a study of economic history. This is generally viewed as taking place in two stages: first, an "older German historical school" that began to question the accepted dogmas of Smithian economics beginning in the 1840s, with the work of Wilhelm Roscher, Bruno Hildebrand, and Karl Knies. This allegedly preceded the "younger historical school" of the 1870s and after, dominated by Gustav Schomoller, Lujo Brentano, and Georg Friedrich Knapp. In calling the existence of this older school a myth, I want to draw on the currently fashionable connotation of the word "myth": to say, in other words, that this received notion contains some important elements of truth—but masked in such a way as to distort its significance.

The globalization of Christianity, its spread and appeal to peoples of non-European origin, is by now a well-known phenomenon. Scholars increasingly realize the importance of natives rather than foreign missionaries in the process of evangelization. This volume contributes to the understanding of this process through case studies of encounters with Christianity from the perspectives of the indigenous peoples who converted. More importantly, by exploring overarching, general terms such as conversion and syncretism and by showing the variety of strategies and processes that actually take place, these studies lead to a more nuanced understanding of cross-cultural religious interactions in general - from acceptance to resistance - thus enriching the vocabulary of religious interaction. The contributors tackle these issues from a variety of disciplinary perspectives - history, anthropology, religious studies - and present a broad geographical spread of cases from China, Vietnam, Australia, India, South and West Africa, North and Central America, and the Caribbean.

The globalization of Christianity, its spread and appeal to peoples of non- European origin, is by now a well-known phenomenon. Scholars increasingly realize the importance of natives rather than foreign missionaries in the process of evangelization. This volume contributes to the understanding of this process through case studies of encounters with Christianity from the perspectives of the indigenous peoples who converted. More importantly, by exploring overarching, general terms such as conversion and syncretism and by showing the variety of strategies and processes that actually take place