Joseph Tendler – författare

Based on analysis of archival and published sources, Opponents of the Annales School examines for the first time those who have dared to criticise and ignore one of the most successful currents of thought in modern historiography. It offers an original contribution to the understanding of an unavoidable chapter in modern intellectual history.

Based on analysis of archival and published sources, Opponents of the Annales School examines for the first time those who have dared to criticise and ignore one of the most successful currents of thought in modern historiography. It offers an original contribution to the understanding of an unavoidable chapter in modern intellectual history.

Few stories are more captivating than the one told by Natalie Zemon Davis in The Return of Martin Guerre. Basing her research on records of a bizarre court case that occurred in 16th-century France, she uses the tale of a missing soldier – whose disappearance threatens the livelihood of his peasant wife – to explore complex social issues. Davis takes rich material – dramatic enough to have been the basis of two major films – and uses it to explore issues of identity, women's role in peasant society, the interior lives of the poor, and the structure of village society, all of them topics that had previously proved difficult for historians to grapple with. Davis displays fine qualities of reasoning throughout – not only in constructing her own narrative, but also in persuading her readers of her point of view. Her work is also a fine example of good interpretation – practically every document in the case needs to be assessed for issues of meaning.

Thomas Kuhn’s The Structure of Scientific Revolutions can be seen, without exaggeration, as a landmark text in intellectual history. In his analysis of shifts in scientific thinking, Kuhn questioned the prevailing view that science was an unbroken progression towards the truth. Progress was actually made, he argued, via "paradigm shifts", meaning that evidence that existing scientific models are flawed slowly accumulates – in the face, at first, of opposition and doubt – until it finally results in a crisis that forces the development of a new model. This development, in turn, produces a period of rapid change – "extraordinary science," Kuhn terms it – before an eventual return to "normal science" begins the process whereby the whole cycle eventually repeats itself. This portrayal of science as the product of successive revolutions was the product of rigorous but imaginative critical thinking. It was at odds with science’s self-image as a set of disciplines that constantly evolve and progress via the process of building on existing knowledge. Kuhn’s highly creative re-imagining of that image has proved enduringly influential – and is the direct product of the author’s ability to produce a novel explanation for existing evidence and to redefine issues so as to see them in new ways.

Frederick Jackson Turner's 1893 essay on the history of the United States remains one of the most famous and influential works in the American canon. That is a testament to Turner's powers of creative synthesis; in a few short pages, he succeeded in redefining the way in which whole generations of Americans understood the manner in which their country was shaped, and their own character moulded, by the frontier experience. It is largely thanks to Turner's influence that the idea of America as the home of a sturdily independent people – one prepared, ultimately, to obtain justice for themselves if they could not find it elsewhere – was born. The impact of these ideas can still be felt today: in many Americans' suspicion of "big government," in their attachment to guns – even in Star Trek's vision of space as "the final frontier." Turner's thesis may now be criticised as limited (in its exclusion of women) and over-stated (in its focus on the western frontier). That it redefined an issue in a highly impactful way – and that it did so exceptionally eloquently – cannot be doubted.

A critical analysis of Centuries of Childhood, in which the French historian Philippe Aries offers a fundamentally fresh interpretation of what childhood is and what the institution means for society at large. Aries's core idea is that ‘childhood,’ as we understand it today – a special time that requires special efforts and resources – is an invention of the 19th century, and that before that date children were in effect thought of as small adults. This led him to a re-evaluation of sources that suggested a second, crucial, conclusion: the idea that these competing visions of childhood were the products of two very different conceptions of human society.An earlier, essentially communal, social ideal, Aries wrote, had been supplanted by a society far more family-centric and hence inward-facing. In his view, moreover, this increased focus on childhood posed a direct challenge to a well-entrenched social order. ‘One is tempted to conclude,’ he wrote, ‘that sociability and the concept of the family were incompatible, and could develop only at each other's expense.’This revolutionary thesis, which has inspired and infuriated other historians in roughly equal measure, was made possible by Aries's determination to understand the meaning of the evidence available to him and highlight problems of definition that others had simply glossed over, making Centuries of Childhood an important example of the critical thinking skill of interpretation.

Febvre asked this core question in The Problem of Unbelief: “Could sixteenth-century people hold religious views that were not those of official, Church-sanctioned Christianity, or could they simply not believe at all?” The answer informed a wider debate on modern history, particularly modern French history. Did the religious attitudes of the Enlightenment and the twentieth century—notably secularism and atheism—first take root in the sixteenth century? Could the spirit of scientific and rational inquiry of the twentieth century have begun with the rejection of God and Christianity by men such as Rabelais, writing in his allegorical novel Gargantua and Pantagruel – the work most often cited as a proto-"atheist" text prior to Febvre's study? The debate hinged on some key differences of interpretation. Was Rabelais mocking the structures of the Christian Church (in which case he might be anticlerical)? Was he mocking the Bible scriptures or Church doctrines (in which case he might be anti-Christian)? Or was he mocking the very idea of God’s existence (in which case he might be an atheist)?The other great contribution that Febvre made to the study of history can be found not so much in the fine detail of this work as in the additions that he made to the historian's toolkit. In this sense, Febvre was highly creative; indeed it can be argued that he ranks among the most creative of all historians. He sought to move the study of history itself beyond its traditional focus on documentary records, arguing instead that close analysis of language could open up a gateway into the ways in which people actually thought, and to their subconscious minds. This concept, the focus on "mentalities," is core to the hugely influential approach of the Annales group of historians, and it enabled a switch in the focus of much historical inquiry, away from the study of elites and their deeds and towards new forms of broader social history. Febvre also used techniques and models drawn from anthropology and sociology to create new ways of framing and answering questions, further extending the range of problems that could be addressed by historians. Working together with colleagues such as Marc Bloch, his understanding of what constituted evidence and of the meanings that could be attributed to it, radically redefined what history is – and what it should aspire to be.

A critical analysis of Centuries of Childhood, in which the French historian Philippe Aries offers a fundamentally fresh interpretation of what childhood is and what the institution means for society at large. Aries's core idea is that ‘childhood,’ as we understand it today – a special time that requires special efforts and resources – is an invention of the 19th century, and that before that date children were in effect thought of as small adults. This led him to a re-evaluation of sources that suggested a second, crucial, conclusion: the idea that these competing visions of childhood were the products of two very different conceptions of human society.An earlier, essentially communal, social ideal, Aries wrote, had been supplanted by a society far more family-centric and hence inward-facing. In his view, moreover, this increased focus on childhood posed a direct challenge to a well-entrenched social order. ‘One is tempted to conclude,’ he wrote, ‘that sociability and the concept of the family were incompatible, and could develop only at each other's expense.’This revolutionary thesis, which has inspired and infuriated other historians in roughly equal measure, was made possible by Aries's determination to understand the meaning of the evidence available to him and highlight problems of definition that others had simply glossed over, making Centuries of Childhood an important example of the critical thinking skill of interpretation.

Few stories are more captivating than the one told by Natalie Zemon Davis in The Return of Martin Guerre. Basing her research on records of a bizarre court case that occurred in 16th-century France, she uses the tale of a missing soldier – whose disappearance threatens the livelihood of his peasant wife – to explore complex social issues. Davis takes rich material – dramatic enough to have been the basis of two major films – and uses it to explore issues of identity, women's role in peasant society, the interior lives of the poor, and the structure of village society, all of them topics that had previously proved difficult for historians to grapple with. Davis displays fine qualities of reasoning throughout – not only in constructing her own narrative, but also in persuading her readers of her point of view. Her work is also a fine example of good interpretation – practically every document in the case needs to be assessed for issues of meaning.

Febvre asked this core question in The Problem of Unbelief: “Could sixteenth-century people hold religious views that were not those of official, Church-sanctioned Christianity, or could they simply not believe at all?” The answer informed a wider debate on modern history, particularly modern French history. Did the religious attitudes of the Enlightenment and the twentieth century—notably secularism and atheism—first take root in the sixteenth century? Could the spirit of scientific and rational inquiry of the twentieth century have begun with the rejection of God and Christianity by men such as Rabelais, writing in his allegorical novel Gargantua and Pantagruel – the work most often cited as a proto-"atheist" text prior to Febvre's study? The debate hinged on some key differences of interpretation. Was Rabelais mocking the structures of the Christian Church (in which case he might be anticlerical)? Was he mocking the Bible scriptures or Church doctrines (in which case he might be anti-Christian)? Or was he mocking the very idea of God’s existence (in which case he might be an atheist)?The other great contribution that Febvre made to the study of history can be found not so much in the fine detail of this work as in the additions that he made to the historian's toolkit. In this sense, Febvre was highly creative; indeed it can be argued that he ranks among the most creative of all historians. He sought to move the study of history itself beyond its traditional focus on documentary records, arguing instead that close analysis of language could open up a gateway into the ways in which people actually thought, and to their subconscious minds. This concept, the focus on "mentalities," is core to the hugely influential approach of the Annales group of historians, and it enabled a switch in the focus of much historical inquiry, away from the study of elites and their deeds and towards new forms of broader social history. Febvre also used techniques and models drawn from anthropology and sociology to create new ways of framing and answering questions, further extending the range of problems that could be addressed by historians. Working together with colleagues such as Marc Bloch, his understanding of what constituted evidence and of the meanings that could be attributed to it, radically redefined what history is – and what it should aspire to be.

Thomas Kuhn’s The Structure of Scientific Revolutions can be seen, without exaggeration, as a landmark text in intellectual history. In his analysis of shifts in scientific thinking, Kuhn questioned the prevailing view that science was an unbroken progression towards the truth. Progress was actually made, he argued, via "paradigm shifts", meaning that evidence that existing scientific models are flawed slowly accumulates – in the face, at first, of opposition and doubt – until it finally results in a crisis that forces the development of a new model. This development, in turn, produces a period of rapid change – "extraordinary science," Kuhn terms it – before an eventual return to "normal science" begins the process whereby the whole cycle eventually repeats itself. This portrayal of science as the product of successive revolutions was the product of rigorous but imaginative critical thinking. It was at odds with science’s self-image as a set of disciplines that constantly evolve and progress via the process of building on existing knowledge. Kuhn’s highly creative re-imagining of that image has proved enduringly influential – and is the direct product of the author’s ability to produce a novel explanation for existing evidence and to redefine issues so as to see them in new ways.