Relevant bibliographies by topics / Civilisation and enlightenment

Academic literature on the topic 'Civilisation and enlightenment'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Civilisation and enlightenment"

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Laird, Sally. "Diary of Russian enlightenment." Index on Censorship 17, no. 4 (April 1988): 17–23. http://dx.doi.org/10.1080/03064228808534395.

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Moscow, January 1988: Lawyers plan changes in the law. The existence of ‘Press Club Glasnost’ is questioned by the Soviet Committee for European Security and Cooperation. Professor Morozov explains the Serbsky Institute. Skandal threatens the Burlatsky Commission. A dinner for Andrei Sakharov. A meeting with ‘The Victims’ — and with the Deputy Minister of Foreign Affairs. Civilisation at the ‘Club for Social Initiatives’.
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Oittinen, Vesa. "When Diderot Met Catherine: Some Reflections on an Archetypic Event." Transcultural Studies 14, no. 2 (December 12, 2018): 171–82. http://dx.doi.org/10.1163/23751606-01402004.

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The paper deals with the meeting of Catherine ii and Denis Diderot in 1773–1774, which is interpreted as an archetypal event of the clash of Western Enlightenment with a country on the periphery of Western civilisation. Diderot was one of the few Enlightenment thinkers who saw the problems associated with the globalisation of Enlightenment ideas and practices. The problem of “enlightened despotism” is discussed; the suggestion is that it foreshadows the 20th century dictatorial regimes pursuing modernisation.
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Buchan, Bruce. "Civilisation, Sovereignty and War: The Scottish Enlightenment and International Relations." International Relations 20, no. 2 (June 2006): 175–92. http://dx.doi.org/10.1177/0047117806063847.

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Ueno, Hiroki. "Adam Smith between the Scottish and French Enlightenments." Dialogue and Universalism 32, no. 1 (2022): 127–46. http://dx.doi.org/10.5840/du20223218.

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This paper discusses Adam Smith’s intellectual relationship with the French Enlightenment, with a particular focus on his view of French culture as conveyed in The Theory of Moral Sentiments (1759). Compared to England at that time, eighteenth-century Scotland is considered as having a closer affiliation with France in terms of their intellectual and cultural life during what has been dubbed the Enlightenment. While David Hume was representative of the affinity between the French and Scottish literati, Smith also held an enduring interest in the French philosophy, literature, and other aspects of its civilisation, long before the historic visit to Toulouse and Paris (1764–1766) that would shape his political economy greatly. While this paper shall examine Smith’s Francophile and Europeanist tendency within his moral argument, it also emphasises that he was abundantly aware of the moral cultural tensions between these two branches of the European Enlightenment.
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Irving-Stonebraker, Sarah. "Nature, Knowledge, and Civilisation. Connecting the Atlantic and Pacific Worlds in the Enlightenment." Itinerario 41, no. 1 (April 2017): 93–107. http://dx.doi.org/10.1017/s0165115317000092.

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A central feature of Scottish Enlightenment thought was the emergence of stadial or “conjectural” theories of history, in which the development of all human societies, from those in Europe, to the Seminole Indians in Florida and the Tongans of the South Pacific, could be understood and compared according to the same universal historical criteria. This paper argues that central to this tradition was an account of the relationship between “useful knowledge” and social development. This article argues that we can map the circulation of a discourse about useful knowledge, nature, and civilisation through a network of Scottish-trained physicians and naturalists that spread to the Atlantic and to the Pacific. In the Atlantic world, physicians and naturalists used the vocabulary and categories of stadial theory to classify indigenous societies: they made comparisons between the illnesses that they thought “naturally” afflicted savage cultures, as opposed to those of civilized Europeans. In the Pacific, the Edinburgh-trained surgeons and naturalists compared Tahitians, Maoris, and Australian Aborigines to black Africans and Europeans, and they commented on the presence or absence of useful knowledge as a marker of the degree of development of each civilisation.
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Sobe, Noah W. "Concentration and civilisation: producing the attentive child in the age of Enlightenment." Paedagogica Historica 46, no. 1-2 (February 2010): 149–60. http://dx.doi.org/10.1080/00309230903528520.

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Imbruglia, Girolamo. "Civilisation and Colonisation: Enlightenment Theories in the Debate between Diderot and Raynal." History of European Ideas 41, no. 7 (April 14, 2015): 858–82. http://dx.doi.org/10.1080/01916599.2015.1016316.

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Daley, Paul. "Assorted Bastards of Australian History." Public History Review 28 (June 23, 2021): 116–21. http://dx.doi.org/10.5130/phrj.v28i0.7788.

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Cook looms as large in Australian statuary as he does in nomenclature and, perhaps especially, psyche. To those who still deify him as the explorer at the vanguard of white-hatted colonial Enlightenment he remains the Neil Armstrong of his day – he who sailed where dragons be to bring English light and civility to the oldest continuous civilisation on the planet. To others of this continent, he is a sinister bogey man and a monster, the doorman who ushered in later colonisation with all its extreme violence, dispossession and ills with his east coast arrival in 1770 – in which his first act was to personally shoot two Gweagal men at Kamai.
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MILLER, DALE E. "A Letter from the Editor." Utilitas 31, no. 1 (February 12, 2019): 1–2. http://dx.doi.org/10.1017/s0953820819000025.

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As editor in chief of Utilitas, it is my great pleasure to announce the appointment of two new associate editors. Dr. Emmanuelle de Champs is Professor of British History and Civilisation at the University of Cergy-Pontoise. She is the author of Enlightenment and Utility: Bentham in France, Bentham in French (Cambridge University Press, 2015) and La déontologie politique ou La pensée constitutionnelle de Jeremy Bentham (Droz, 2008). Dr. Holly Smith is Distinguished Professor of Philosophy at Rutgers University. Her Making Morality Work has just been published by Oxford University Press. So we have now strengthen our editorial roster in both the history of ideas and contemporary moral philosophy.
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Guasti, Niccolò. "Between Arabic Letters, History and Enlightenment: The Emergence of Spanish Literary Nation in Juan Andrés." Diciottesimo Secolo 6 (November 9, 2021): 149–59. http://dx.doi.org/10.36253/ds-12140.

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The culture of the eighteenth century played a crucial role in proposing a positive image of Islam. The Valencian Jesuit Juan Andrés was particularly engaged in this re-evaluation of Arab culture in order to stress how much Iberian Arabs had contributed to the renaissance of Western culture and civilisation. In his treaty Dell’origine, progressi e stato attuale d’ogni letteratura (1782-1799) Andrés committed himself to outlining specific elements of the Medieval renaissance nurtured by Spanish Arabs between the ninth and thirteenth centuries. His interpretation on Al-Andalus concealed a «patriotic» intent, namely that of glorifying the historical role of Spain (rather than Italy or France) in the development of the European literary canon.
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Dissertations / Theses on the topic "Civilisation and enlightenment"

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Coz, Jean-François. "Un imaginaire au tournant des Lumières : Jacques-Antoine de Reveroni Saint-Cyr (1767-1829)." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040108.

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Cette thèse propose une étude de l’œuvre intégrale de Jacques-Antoine de Révéroni Saint-Cyr (1767-1829), ingénieur militaire et écrivain, au sein de la production littéraire de l’époque révolutionnaire et impériale, à la croisée de la littérature, de l’histoire des sciences et de la musique. Étude historique, thématique et herméneutique, cette lecture critique analyse un imaginaire au tournant des Lumières qui comprend des mémoires sur l’art militaire, sur les beaux-arts et sur l’équilibre européen, des textes scéniques (opéras-comiques et comédies) et des romans. Cette diversité générique témoigne d’un complexus imaginaire partagé entre cœur et raison, mécanique et sensibilité, sérénité et inquiétude, qui inscrit le corpus révéronien dans un paradigme charnière entre l’héritage rationaliste de la philosophie des Lumières et une esthétique à coloration romantique
This thesis studies the integral work of Jacques-Antoine de Révéroni Saint-Cyr (1767-1829), a military engineer and writer, at the breast of literary production of the French Revolution and Empire, encompassing literature, history of sciences and music. Historical, thematic and hermeneutical, this critical study analyses Reveroni’s imagery at the turning point of the age of enlightenment which includes essays about military art, fine arts and European equilibrium, theatrical production (comic operas and comedies) and novels. This variety of genres constructs an “imagery complexus” divided between heart and reason, mechanic and sensibility, serenity and anxiety, linked to a key paradigma between the rationalist heritage of the philosophy of enlightenment and an aesthetic coloured with romanticism
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Hourcade, Emmanuel. "Le concept de perfectibilité chez Georg Forster, vecteur d'une critique interne des civilisations européennes ?" Thesis, Lyon, 2020. http://www.theses.fr/2020LYSEN053.

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Georg Forster est une des figures des Lumières allemandes tardives qui prête le plus à controverse. Il traverse au cours de sa vie différents espaces géographiques et culturels dans lesquels se déploient au XVIIIe siècle des modalités nouvelles de transmission du savoir. Le réseau traditionnel de production et de transmission du savoir, les universités, se double au siècle des Lumières de réseaux parallèles qui témoignent de l’essor de l’intérêt pour la connaissance scientifique dans des cercles plus larges de lettrés. Forster lui-même, de par sa formation d’autodidacte, se trouve à l’intersection de différentes écoles de pensées et traditions nationales, ce qui constitue la richesse de ses écrits. Lors de son voyage autour du monde, Forster est confronté à l'autre absolu, le « sauvage », mais aussi à l'autre relatif, le « civilisé » qui ne se comporte pas comme tel. Cela le conduit à une réflexion sur ce que sont les Lumières : dans quelle mesure sont-elles conformes à la réalité observée dans les sociétés européennes, et peuvent-elles être conçues au seul plan théorique. Or Forster accorde, dans cette réflexion, une place centrale à la perfectibilité. Le néologisme de Rousseau symbolise parfaitement à la fois la progression dans tous les domaines de la connaissance qui caractérise les Lumières, ainsi que leur grande ambivalence. La perfectibilité confronte les philosophes et les écrivains européens à des questions qui, si elles sont anciennes pour la plupart, sont reposées dans des conditions nouvelles, avec une acuité et une urgence jusqu’alors inconnues, en raison même du développement des sciences, des connaissances, des structures politiques et économiques ou encore des contacts avec d’autres civilisations
Georg Forster is one of the most controversial thinkers of the late german Enlightenment. During his life, he crosses different geographical and cultural spaces, in which new ways of knowledge transmission occur. The traditional network of knowledge production and transmission finds a competition in parallel networks testifying the rising interest in scientific knowledge. Forster himself lives at a crossing of different national thinking traditions which are substantial of his writings. In his voyage around the world, Forster is confronted with the absolute other, the “wild people”, but also to the relative other, the “civilized people” not behaving as it would be expected from a civilized person. This leads him to reconsiderate the definition of the Enlightenment: to what extent is it conform to the reality one can observe in European societies, and should it only be considered from a theoretical point of view? In this regard, the perfectibility takes an essential place in Forster’s thoughts. Rousseau’s neologism symbolizes simultaneously the progression of every single domain of knowledge which caracterizes the Enlightenment, but symbolizes its ambivalence, too. The perfectibility confronts philosophers and writers with traditional questions asked under new conditions, due to the development of science, knowledge, political and economical structures and new contacts with other civilizations
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Household, Sarah C. "Negociating the nation: time, history and national identities in Scott's medieval novels." Doctoral thesis, Universite Libre de Bruxelles, 2005. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210995.

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This thesis examines the relationships between different nations and cultures in Ivanhoe, The Talisman, Quentin Durward, Anne of Geierstein and Count Robert of Paris using Post-colonial theory. An analysis of Scott’s conception of society in general shows that 18th century Scottish historiography is fundamental to his vision of the world because it forms the basis of his systematization of history, social development and interaction between communities. It also profoundly influences his imagery and descriptions, as well as providing him with a range of stereotypes that he manipulates so skilfully that his great dependence upon them is occulted. Contemporary ideas and his own attitude to the Union of Scotland and England lead him to conceive of nation formation in terms of descent and hybridity. In part, he sees the nation as a community of blood. Yet, his acceptance of the Union means that he also considers it to be a body of different ethnic elements that live together. His use of the 18th century metaphor of family to figure the nation allows him to incorporate heredity and miscegenation into his analysis of national development through father-daughter couples. The father represents traditional culture, and the daughter, the nation’s present and future; her marriage to a foreigner signifying that people of differing descent can cross the nation’s porous borders. Religion is the final frontier: Christian nations cannot absorb non-Christians. Scott sees dominance and subordination as a complex part of human relationships. Apparently-subordinate subjects possess occulted power because their support of the hegemonic is often essential if the latter is to maintain its superiority. While his conception of society in patriarchal terms means that his female characters cannot offer violence to men, he shows that passive resistance is very effective. Through mimicry, the subordinate threatens the power and identity of the dominant. Power is not only conceived of in political terms. In Ivanhoe, Scott reveals the importance of moral stature which allows Rebecca to dominate the work although she is at the bottom of the political and racial hierarchy that structures English society. Scott’s conception of time is fundamental to the manner in which he conceives of the nation. Historical cultural forms are physicalised through chronotopes. Politically subordinate cultures base their actions in the present on pedagogic time, while the dominant ignore their past and live only in the present and the future. He also expresses dominant-subordinate relationships through speed, with time moving quickly for the powerful and slowly for the weak. Time, whether in the form of history, the characters’ perception of it or speed amalgamates all the various elements of Scott’s conception of nationhood into a seamless whole.

Cette thèse analyse par le biais la théorie post-coloniale les relations internationales dans Ivanhoe, Quentin Durward, Anne of Geierstein et Count Robert of Paris. Les théories historiques élaborées en Écosse au XVIIIème siècle sont fondamentales dans la vision scottienne parce qu’elles forment la base de la systematisation de l’histoire, du développement sociale et, par conséquent, des relations entre les différentes communités. Ces théories influencent profondement les images qu’il utilise et la façon dont il décrit les caractères et les scènes. De plus, elles lui fournissent une gamme de stéréotypes qu’il manipule très adroitement. Sa conception de la manière dont se forment les nations vient des idées contemporaines et de sa propre expérience de l’union politique de l’Angleterre et de l’Écosse. Il considère la nation comme une communauté fondée sur l’ascendance par le sang mais aussi comme un groupe d’ethnies différentes qui vivent ensemble. Sa description de la nation emprunte à la métaphore de la famille courante au XVIIIième. Celle-ci lui permet d’inclure dans son analyse l’héridité et la mixité au moyen des couples formés par un père et sa fille. Le père représente la culture traditionelle, et la fille, le présent et le futur national. Son marriage avec un étranger signifie que les gens d’ascendance différente peuvent traverser les frontières perméables d’une nation. La religion est la frontière ultime: les nations chrétiennes ne peuvent absorber de non-chrétiens. Scott considère que la domination et la sujetion forment une partie complexe des relations humaines. Les sujets qui paraissent subordonnés possèdent en fait un pouvoir occulte, le dominant ayant besoin de leur soutien pour maintenir sa position. Bien que sa conception patriarcale de la société fasse que les caractères feminins ne manifestent pas d’agression envers les hommes, il montre que la résistance passive est très efficace. En imitant le sujet dominant, le sujet subordonné menace le pouvoir et l’identité de ce dernier. Le pouvoir ne s’exprime pas seulement dans la politique. Rebecca dans Ivanhoe revèle l’importance que revêtent le caractère et la moralité. Bien qu’elle soit au bas de la hiérarchie structurante de la société anglaise, elle domine le roman.

La conception que Scott se fait du temps est fondamentale à celle de la nation et de la culture. Au moyen du chronotope, les cultures historiques prennent des formes physiques. Les cultures qui sont subordonnées politiquement basent leur action au présent sur le “temps pédagogique”. Au contraire, le dominant rejette son passé et ne vit qu’au présent et au futur. Les relations entre le pouvoir dominant et le subordonné s’expriment aussi par la vitesse: le temps passe vite pour les puissants, mais lentement pour les faibles. En définitive, tous les éléments de la conception scottienne de la nation sont liés au temps, qu’il s’agisse de l’histoire, de perception par les caractères, ou de la vitesse.


Doctorat en philosophie et lettres, Orientation langue et littérature
info:eu-repo/semantics/nonPublished

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Harris, Jennifer Anne. "The formation of the Japanese Art Collection at the Art Gallery of South Australia 1904-1940 : tangible evidence of Bunmei Kaika." Thesis, 2012. http://hdl.handle.net/2440/84054.

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The momentous signing of the Treaty of Kanagawa in 1854 marked the turning point to end Japan’s long seclusion from the West. Its subsequent ‘opening’ unveiled the refreshingly different aesthetic canon of Japanese art which was enthusiastically hailed by nineteenth century Western artists and designers. As a much sought after commodity, Japanese art was collected in unprecedented quantities throughout Europe, the British Empire and the United States. The mania for things Japanese also reached the far-flung colonies in Australia and New Zealand. This phenomenon, referred to in the English-speaking world as ‘Mikado Mania’ or the ‘Cult of Japan’, coincided with the establishment of public museums, the proliferation of international exhibitions and ease of global travel. These innovations fostered and facilitated the formation of Japanese art collections internationally. A survey of Australian and New Zealand collections and a particular examination of the Art Gallery of South Australia’s collection formed between the years 1904-1940 reveal the circumstances and personalities that shaped the nature and content of the collections. It is argued in this thesis that while nascent colonial public museums and private collectors such as those in South Australia were guided by British tastes, the genesis of which predated the nineteenth century ‘opening’ of Japan, the collecting of Japanese art in nineteenth-century Australia and New Zealand served as a signifier of international discourse and modernity. For Japan, its art became a tool to fend off foreign hegemony. Driven by the slogan bunmei kaika ‘civilisation and enlightenment’, Japan throughout the Meiji era (1868-1912) exploited the mania for its art in order to achieve status and recognition as a world power. It will be further argued that the spirit of bunmei kaika also encapsulated the cultural aspirations of the fledgling colonies in Australia and New Zealand which, by the late nineteenth century, were endeavouring to articulate their own ‘civilisation and enlightenment’ within the British Empire. Through their efforts to advance onto the world stage, the Australian colonies played a significant, though unrecognised role in Japan’s experimentation and investment in its self-promotion as a civilised country. The cause and effect of measures undertaken by the Japanese government to achieve bunmei kaika through the applied arts of ceramics, metalware, ivories and lacquer can be directly demonstrated through the very objects collected in South Australia and the other colonies. A study of their intrinsic qualities and provenance provides tangible evidence of Japan’s strategic efforts to advance its national identity through art. It also serves to shed light on the curatorial expertise and connoisseurship being exercised at the time by colonial museums and collectors. Japanese objects acquired during the formative period of Australian and New Zealand museums have long been ignored or dismissed as hybridised and inauthentic. Recently their technological ingenuity and cross-cultural aesthetic have been more generously acknowledged. They are the beacons of Japan’s quest for ‘civilisation and enlightenment’.
Thesis (Ph.D.) -- University of Adelaide, School of History & Politics, 2012
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Books on the topic "Civilisation and enlightenment"

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Chaunu, Pierre. La civilisation de l'Europe des lumières. [Paris]: Arthaud, 1993.

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The Florentine Enlightenment 1400-1450. Oxford: Clarendon, 1992.

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Inventing Eastern Europe: The map of civilization on the mind of the enlightenment. Stanford, Calif: Stanford University Press, 1994.

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Building a bridge to the 18th century: How the past can improve our future. New York: Alfred A. Knopf, 2000.

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Gusdorf, Georges. Les Origines de l'herméneutique. Paris: Payot, 1988.

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The threat to reason: How the Enlightenment was hijacked and how we can reclaim it. London: Verso, 2007.

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The threat to reason: How the Enlightenment was hijacked and how we can reclaim it. London: Verso, 2008.

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Voltaire. Candide: Ou, L'optimisme. Paris: Ellipses, 1995.

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Voltaire. Candide. New York: Quality Paperback Book Club, 1991.

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Voltaire. Candide. San Diego, CA: ICON Classics, 2005.

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Book chapters on the topic "Civilisation and enlightenment"

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Sharman, Adam. "History: Conjectures on Commerce and the “Stages of Civilisation”: Philosophical Histories of America." In Deconstructing the Enlightenment in Spanish America, 59–103. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-37019-0_3.

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Susato, Ryu. "Human Society ‘in Perpetual Flux’: Hume’s Pendulum Theory of Civilisation." In Hume's Sceptical Enlightenment. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748699803.003.0007.

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Hume’s avowed endorsement of a cyclical view of civilisation has been considered one of his most significant differences from the French philosophes’ upholding of ‘Progress’ and ‘Reason’. Some have used his divergent position to paint the image of Hume as the alleged forefather of ‘Counter-Enlightenment’ thinkers. As a result, Hume’s endorsement of a cyclical view has not been considered compatible with his vindication of civilisation, causing a dilemma for commentators. Through close examinations of Hume’s texts and comparisons with those of his predecessors and contemporaries (such as William Temple, Fontenelle, and Turgot), this chapter makes it clear that Hume’s cyclical view of civilisation is not limited to the issue of fine arts, but extends to commerce and manufactures. Hume’s vindication of a cyclical view of human history is also closely related to his criticism of the notion of providence, which Josiah Tucker evokes for his defence of perpetual progress in the so-called ‘rich country-poor country debate’. Nevertheless, Hume’s support of a cyclical view of civilisation does not contradict, but rather buttresses, his robust commitment to the values of refinement, liberty, and humanity. Hume is peculiar in keeping a cool head with regards to the possibility of continued progress, while believing in and supporting modern values.
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Susato, Ryu. "Introduction." In Hume's Sceptical Enlightenment. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748699803.003.0001.

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The Introduction takes up the debate over whether it is preferable to conceive of ‘the Enlightenment’ or several ‘enlightenments’. Through a survey of recent scholarship on this topic this chapter provides a tentative working definition: the Enlightenment is not a single project or agenda, but rather a shared sensitivity to the ongoing project of ‘civilisation’ in Europe and European colonies (including America), and a series of questions and issues based on this historical awareness. It also explains why the term ‘Sceptical Enlightenment’ is adopted to delineate the essence of Hume’s social thought, and how it differs from Forbes’s ‘Sceptical Whiggism’. The concept of the ‘Sceptical Enlightenment’ is necessarily counterpoised to the over-simplistic dichotomy between the moderate and radical Enlightenment claimed by Jonathan Israel, and the ‘liberal’ and ‘conservative’ reading of Hume by various scholars.
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"4. Absorption: “Civilisation and Enlightenment,” 1870s." In The Logic of Conformity, 64–77. Toronto: University of Toronto Press, 2013. http://dx.doi.org/10.3138/9781442690073-006.

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Smith, Craig. "3. The Rough Edges of Civilisation in the Scottish Enlightenment." In The Scottish Enlightenment, 71–97. Edinburgh University Press, 2021. http://dx.doi.org/10.1515/9781474467346-007.

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"7. Human Society ‘in Perpetual Flux’: Hume’s Pendulum Theory of Civilisation." In Hume's Sceptical Enlightenment, 214–41. Edinburgh University Press, 2015. http://dx.doi.org/10.1515/9780748699810-010.

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Lazarev, Ilya. "A Shortcut to Civilisation." In The Enlightenment, Philanthropy and the Idea of Social Progress in Early Australia, 23–53. Routledge, 2018. http://dx.doi.org/10.4324/9780429445439-2.

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Susato, Ryu. "‘What is Established’?: Hume’s Social Philosophy of Opinion." In Hume's Sceptical Enlightenment. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748699803.003.0003.

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This chapter discusses the theoretical connection between Hume’s arguments on imagination in theTreatise and opinion in Essays, Moral and Political, through which Hume’s keen awareness of the fragility of civilisation and the changeability of our social systems is elucidated. Although commentators have tended to base their understandings of Hume as a conservative thinker on his repeated emphasis on the importance of custom and habit to consolidate our beliefs, Hume’s anti-rationalism and emphasis on custom do not necessarily lead him to defend ‘tradition’ as such indiscriminately. Rather, his point lies in revealing that what is normally considered ‘tradition’ in fact consists of nothing but public opinion concerning what is thought to be established. This chapter will also reveal that this viewpoint is consistent with Hume’s criticism of the myth of the ancient constitution and social contract theory. This point is vital for our understanding of the ‘historical’ Hume, because some of his contemporaries criticised his History not only for his alleged Toryism, but also for his inconsistency with these earlier standpoints.
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Kuper, Adam. "Culture." In The Evolution of Cultural Entities. British Academy, 2002. http://dx.doi.org/10.5871/bacad/9780197262627.003.0006.

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This chapter explores three broad ideas of culture that recur in Western thinking in the twentieth century: French, German and English; or alternatively, the Enlightenment, the Romantic, and the Classical conceptions. The French tradition represented civilisation as a progressive, cumulative human achievement; the German tradition contrasted culture to civilisation and associated I with spiritual rather than material values; the English tradition argued that the technology and materialism of modern civilisation resulted in a spiritual crisis. The chapter looks at how ideas about the nature of culture sparked political debates that became particularly intense at times of great political upheaval. It also cites the ‘culture wars’ in America during the 1990s and how ‘cultural politics’ have dominated American public discourse. Finally, it discusses a radically different approach to culture by focusing on immigrants, along with its implications for the future of anthropology.
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Berry, Christopher J. "Hume and the Customary Causes of Industry, Knowledge and Humanity." In Essays on Hume, Smith and the Scottish Enlightenment, 184–207. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474415019.003.0011.

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Examines Hume’s account of economic development as a subset of the history of civilisation, which is presented by him as a history of customs and manners. Since Hume believes that the subject matter of ‘economics’ is amenable to scientific analysis, the focus is on his employment of causal analysis and how he elaborates an analysis of customs as causes to account for social change. This is executed chiefly via an examination Hume’s Essays, though the History of England (as a test case) and the Treatise of Human Nature for its expression of Hume’s seminal analysis of causation are also incorporated.
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