82:T8ba,En av modernitetens stora berättelser handlar om konflikten mellan förnuft och vetenskap å den ena sidan och tro och vidskepelse å den andra. Enligt den berättelsen kommer människors behov av magi och religion obönhörligt att minska allteftersom vetenskapen infriar sina löften och förklarar sådant som tidigare framstod som oförklarligt och hemlighetsfullt. Det skulle alltså pågå en rörelse från förtrollning till avförtrollning.

Begreppet ”avförtrollning” brukar framför allt förknippas med sociologen Max Weber (1864–1920), som tillsammans med Durkheim, Freud och andra bidrog till att skapa en föreställning om att religionen successivt skulle försvinna i den moderna världen. Men innebär denna tänkta utveckling att också vetenskapen själv – som ju en gång förväntades kunna ge besked om metafysiska förhållanden och gudomliga avsikter, alltså människans plats i skapelsen – måste avförtrollas? Och finns det inte i modern vetenskaplig verksamhet ofrånkomliga element av (åter)förtrollning?

Antologin "Vetenskapens förtrollning och avförtrollning" tar sin utgång i Webers tankegångar och det stora inflytande dessa har haft hos senare tänkare och forskare. De fem bidragen kretsar alla på olika sätt kring fenomen knutna till vetenskapen och universitetet, fenomen som låter sig beskrivas och analyseras i termer av förtrollning och avförtrollning. Perspektivet i antologin är emellertid inte bara vetenskapshistoriskt och vetenskapssociologiskt utan också forskningspolitiskt – frågor om forskningens autonomi och integritet har hamnat i blickfånget när den högre utbildningens managementstyrning och byråkratisering allt mer har börjat ifrågasättas. Vad är egentligen forskning för slags verksamhet? Weber har på nytt blivit högaktuell.

Annelie Drakman (forskare i idéhistoria vid Stockholms universitet), Peter Josephson (idéhistoriker vid Södertörns högskola), Ylva Hasselberg (professor i ekonomisk historia vid Uppsala universitet), Thomas Karlsohn (professor i idé- och lärdomshistoria vid Uppsala universitet) och Ingemar Pettersson (forskare vid Ekonomisk-historiska institutionen vid Uppsala universitet.83:T49b,Historisk forskning är både ett praktiskt hantverk och en intellektuell process. Resultatet ska motsvara både uttalade och outtalade krav på hur den färdiga texten ska se ut. Det är lätt att känna sig villrådig inför sådana förväntningar. Vad betyder teoretisk och metodologisk medvetenhet i praktiken? Hur vet man att ens forskningsfråga är rätt formulerad? Tio erfarna forskare från olika discipliner berättar i denna bok om metodologiska problem som de ställts inför i sitt eget arbete och ger därmed läsaren en inblick i den historiska forskningens verkstad.

Boken ger en mängd konkreta och intresseväckande exempel på hur man som historiker kan identifiera och lösa praktiska forskningsproblem och tar upp frågor som:

Hur hittar man sitt ämne?
Hur avlockar man materialet värdefull historisk information?
Hur väljer man bland möjliga analytiska redskap?

Historia i praktiken vänder sig till studenter vid universitet och högskolor som ska genomföra en egen historisk undersökning. Boken kan med fördel läsas tillsammans med Historia som kunskapsform av Peter Josephson och Frans Lundgren.
84:T7a5,Det påstås ibland att Sverige är världens mest historielösa land. Stämmer det? Det beror på vad man menar med historielöshet.

I "Historielöshetens historia" undersöker Peter Josephson hur begreppet har förändrats från 1700-talet till idag. Vad har man under olika perioder syftat på när man talat om historielöshet? Och vad har man då avsett med historia?

Under 1800-talet beskrev europeiska historiker och filosofer gärna afrikaner och andra utomeuropeiska folk som historielösa. Historielöshet var då liktydigt både med en frånvaro av historiskt medvetande och med en frånvaro av historisk utveckling. ”De som inte kommer ihåg det förflutna är dömda att upprepa det” skrev den spansk-amerikanske filosofen Georges Santayana. I kölvattnet på de koloniala befrielserörelsernas framgångar på 50- och 60-talen kom detta begreppsbruk att framstå som alltmer föråldrat. Istället etableras nu en uppfattning som innebär att historia finns överallt där människor lever tillsammans, det Josephson kallar för "panhistorism".

Med historielöshet avses idag endast en frånvaro av historiskt medvetande eller en likgiltig inställning till det förflutna, och tankarna går då inte till de förut koloniserade delarna av världen, utan till det som förut skildrats som historiens kärnland: Europa och USA. Historielöshet blir ett omisskännligt tecken på modernitet.

Peter Josephson är docent i idéhistoria vid Södertörns högskola. Han har tidigare forskat bland annat om Max Weber och idén om en värdefri vetenskap, om akademisk frihet, samt om det moderna forskningsuniversitetets framväxt i kölvattnet på en expanderande bokmarknad i slutet av 1700-talet. Han är tillsammans med Frans Lundgren även författare till boken "Historia som kunskapsform" (2014) och har medverkat i den på Daidalos utgivna antologin "Vetenskapens förtrollning och avförtrollning" (2021).85:T4f0,

Historikerns källmaterial befolkas ofta av standardiserade typer. Somliga typer har en mycket begränsad livslängd medan andra är mer beständiga. Här lyfter ett antal forskare och skribenter fram varsin typ ur det nära eller fjärran förflutna.

Peter Josephson: Autodidakten - En historia om böcker och universitet
My Klockar Linder: Barnlösa typer - En plats i 1930- och 1940-talens befolkningsdebatt
Moa Matthis: Bastarden - Edmund i Shakespeares King Lear som en reva i samhällsväven
Martin Wottle: Dilettanten - Musikälskare och virtuoser i Stockholm och Helsingfors under 1800-talet
Linn Holmberg: Encyklopedisten - Striden om upplysningen
Lena Lennerhed: Epileptikern - Medicinsk debatt 1870 1970
Orsi Husz & Håkan Forssell: Hermodseleven - Den svenska idén om framgång
Daniel Nyström: Klassresenären - En förfluten typ?
Magnus Linton: Knarkaren - Födelse, liv, död
Frans Lundgren: Medelsvensson - Statistisk fiktion, medial metatyp och politisk fantasi
Leif Runefelt: Modedockan - En del av det europeiska kvinnohatet

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Författarna tar upp frågor som:
• Hur formulerar man en frågeställning?
• Hur urskiljer man sitt studieobjekt?
• Hur avgränsar man ett forskningsläge?

Historia som kunskapsform vänder sig till dig som vill omsätta dina historiska intressen i en självständig undersökning. Boken ger dig tillfälle att tänka kring frågor som aktualiseras i all historisk forskning, oavsett i vilket sammanhang eller under vilken ämnesbeteckning den bedrivs.
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