By Andrew Sartori
Sartori weaves the narrative of Bengal’s include of culturalism right into a all over the world heritage of the concept that, from its origins in eighteenth-century Germany, via its adoption in England within the early 1800s, to its visual appeal in particular neighborhood guises around the non-Western international. The impetus for the concept’s dissemination was once capitalism, Sartori argues, as its unfold around the globe initiated the necessity to rejoice the neighborhood and the communal. hence, Sartori concludes, using the tradition proposal in non-Western websites was once pushed now not through slavish imitation of colonizing powers, yet by means of an identical difficulties that again and again the development of contemporary capitalism. This awesome interdisciplinary examine could be of important curiosity to historians and anthropologists, in addition to students of South Asia and colonialism.
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Extra resources for Bengal in Global Concept History: Culturalism in the Age of Capital
In other words, the acknowledgment of continuity remains crucially incomplete until we also acknowledge that the reproduction of those indigenous repertoires of practice and thought was necessarily mediated in turn by wider historical transformations, as those same colonial subjects were drawn into the complex global structures of interdependence that characterize the modern world. This is not to dispute the Foucauldian and hermeneuticist position that speciﬁc concepts exist in an intimate relationship with speciﬁc, concrete repertoires of practice.
This transformation of the subjectivistic standpoint from the individual to the collective level may not be admissible in the strictly philosophical terms of Kant’s argument, but this should not blind us to the broader structural logic. pa r t t wo: t owa r d a t h e ory of concept for m ation In Defense of Raymond Williams None of this is to say that these diJerent forms of cultural discourse—anthropological and humanistic—are simply the same. After all, the speciﬁc modalities in which subjective autonomy has been conceived—as a characteristic of the individual or the social, the community or the state—must surely be signiﬁcant when we turn our attention to particular historical contexts.
The approach of literary history is the one best suited to the problems of history. The history of philosophy becomes the philosophy of history. georg luk ács, “the m a r xism of rosa luxemburg”1 T h i s b o ok grapples with the implications of the ready transmissibility of one of the key concepts of the modern world. The global dimension of this project is likely to provoke the most immediate resistance from historians, so before launching into the substance of my narrative, I want to begin by lingering over the problem of deﬁnition.