A collection of essays on the development of science and the history of ideas.

In this volume of conference papers originally presented at the University of Oklahoma, a distinguished group of scholars examines episodes in the transmission of premodern science and provides new insights into its cultural, philosophical and historical significance.

Transformation and Tradition in the Sciences presents a sampling of work in the history of science by colleagues and former students and associates of I. Bernard Cohen, one of the most influential figures in the rise of the history of science as a scholarly discipline. The volume is divided into four parts: the history and philosophy of the exact sciences and mathematics; the eighteenth-century tradition; science in America; and scientific ideas in their cultural context. These major themes, each of which has been a subject of study by Professor Cohen, will interest a range of historians interested in the development of science and the history of ideas.

Cultural Science introduces a new way of thinking about culture. Adopting an evolutionary and systems approach, the authors argue that culture is the population-wide source of newness and innovation; it faces the future, not the past. Its chief characteristic is the formation of groups or 'demes' (organised and productive subpopulation; 'demos'). Demes are the means for creating, distributing and growing knowledge. However, such groups are competitive and knowledge-systems are adversarial. Starting from a rereading of Darwinian evolutionary theory, the book utilises multidisciplinary resources: Raymond Williams's 'culture is ordinary' approach; evolutionary science (e.g. Mark Pagel and Herbert Gintis); semiotics (Yuri Lotman); and economic theory (from Schumpeter to McCloskey). Successive chapters argue that: -Culture and knowledge need to be understood from an externalist ('linked brains') perspective, rather than through the lens of individual behaviour; -Demes are created by culture, especially storytelling, which in turn constitutes both politics and economics; -The clash of systems - including demes - is productive of newness, meaningfulness and successful reproduction of culture; -Contemporary urban culture and citizenship can best be explained by investigating how culture is used, and how newness and innovation emerge from unstable and contested boundaries between different meaning systems; -The evolution of culture is a process of technologically enabled 'demic concentration' of knowledge, across overlapping meaning-systems or semiospheres; a process where the number of demes accessible to any individual has increased at an accelerating rate, resulting in new problems of scale and coordination for cultural science to address. The book argues for interdisciplinary 'consilience', linking evolutionary and complexity theory in the natural sciences, economics and anthropology in the social sciences, and cultural, communication and media studies in the humanities and creative arts. It describes what is needed for a new 'modern synthesis' for the cultural sciences. It combines analytical and historical methods, to provide a framework for a general reconceptualisation of the theory of culture – one that is focused not on its political or customary aspects but rather its evolutionary significance as a generator of newness and innovation.

A classic initiatic primer for the serious magical aspirant, available now for the first time in English • Details occult purification and preparations for the path of natural and divine magic • Explains how initiation into the hermetic science transforms the novice not only mentally but also physically, altering even the very fluids of the body • Offers a return to the original hermetic path of initiation, following the strict procedures and symbolism as defined in the spiritual practices of Pythagoras and his tradition The main purpose of the hermetic science, as seen by Giuliano Kremmerz (1861-1930), Italian alchemist, hermeticist, philosopher, and member of the Ur Group, is to allow the adept to concentrate on the natural and divine magic that will allow him or her to develop the latent powers innate in every human being. The initiatory path this opens, one the author compares to the Royal Way of Alchemy, transforms the novice not only mentally but also physically, altering even the very fluids of his or her body. For Kremmerz, magic is the supreme science, the highest expression of what exists and what is possible. With this book, first published in Italian in 1897 and available here for the first time in English, Kremmerz sought to redefine magical initiation as well as other key components of the occult sciences. His aim was to bring the hermetic path of initiation back into alignment with the strict procedures and symbolism that defined the spiritual practices of Pythagoras and the heirs to his tradition. He visualized the initiate as a disciple who has escaped the stagnant water in which the rest of humanity is immersed and entered a state of non-ordinary consciousness, one that allows for the successful pursuit of realization and contact with the magical will. In this transformative initiatory guide, Kremmerz details the occult purification and preparation the path of natural and divine magic requires. The spiritual course advocated by Kremmerz is arduous--to move forward on the path of true realization, one that will allow the initiate to “climb to heaven” while still alive, the aspirant must commit to total severance from everyday life. Yet Kremmerz’s words themselves serve to trigger the beginning of transformation within us, making the very act of reading this primer the first step on the path of initiation into the hermetic science.

"This book is a study of the Muslim world's entanglement with colonial modernity. More specifically, it is an historical examination of the development of the long-standing, indigenous tradition of learning and praxis known as Islamic law (shari°a, fiqh) as a result of its imbalanced interaction with new European modes of knowing during, and in the immediate aftermath of, the colonial experience. Drawing upon the writings of jurist-scholars from the òHanaf åischool of law writing in Cairo, Kazan, Lucknow, Baghdad and Istanbul, Transformations of Tradition reveals several central shifts in Islamic legal writing that throw into doubt the possibility of reading its later trajectory through the lens of a continuous "tradition." By focusing especially on the work of Muòhammad Bakhåit al-Muòtåi°åi, Mufti of Egypt for a time and a leading scholar at the Azhar, Transformations shows that the colonial moment of the late nineteenth and early twentieth centuries marked a significant rupture in how Muslim jurists understood history and authority, science and technology, and religion and the secular, thereby upending the very ground upon which Islamic law had until then functioned"--

When early Christians began to study the Bible, and to write their own history and that of the Jews whom they claimed to supersede, they used scholarly methods invented by the librarians and literary critics of Hellenistic Alexandria. But Origen and Eusebius, two scholars of late Roman Caesarea, did far more. Both produced new kinds of books, in which parallel columns made possible critical comparisons previously unenvisioned, whether between biblical texts or between national histories. Eusebius went even farther, creating new research tools, new forms of history and polemic, and a new kind of library to support both research and book production. Christianity and the Transformation of the Book combines broad-gauged synthesis and close textual analysis to reconstruct the kinds of books and the ways of organizing scholarly inquiry and collaboration among the Christians of Caesarea, on the coast of Roman Palestine. The book explores the dialectical relationship between intellectual history and the history of the book, even as it expands our understanding of early Christian scholarship. Christianity and the Transformation of the Book attends to the social, religious, intellectual, and institutional contexts within which Origen and Eusebius worked, as well as the details of their scholarly practices--practices that, the authors argue, continued to define major sectors of Christian learning for almost two millennia and are, in many ways, still with us today.,