Originally a department (Section VI) of the École pratique des hautes études, created in 1868 with the purpose of training academic researchers, the EHESS became an independent institution in 1975.[2][3] Today its research coverssocial sciences,humanities, andapplied mathematics. Degrees and research in economics and finance are awarded through theParis School of Economics.
The EHESS, in common with other grandes écoles, is a small school with very strict entry criteria, and admits students through a rigorous selection process based on applicants' research projects. Scholars in training are subsequently free to choose their owncurriculum amongst the School's fields of research. Theécole has a small student-faculty ratio; 830 researchers for 3,000 students (27.6%).
Originally part of theÉcole pratique des hautes études (EPHE) as itsVI Section: Sciences économiques et sociales, the EHESS gained autonomy as an independent higher education institution on 23 January 1975. The creation of a dedicated branch for social science research within the EPHE was catalyzed by theAnnales historical school and was supported by several academic initiatives of theRockefeller Foundation, dating to the 1920s. After WWII, the Rockefeller Foundation invested more funds in French institutions, seeking to encourage non-Marxist sociological studies.
Lucien Febvre andFernand Braudel were members of theÉcole des Annales, the dominant school of historical analysis in France during theinterwar period. However, this school of thought was contested by the growing importance of the social sciences and the beginning ofstructuralism. Under pressure fromClaude Lévi-Strauss, in particular, they integrated new contributions from the fields ofsociology andethnography to event-based historical analysis, a concept put forward by the Annales school, to advocate for the concept of "a nearly imperceptible passage of history". They were reproached, along with the structuralists, for ignoringpolitics and the individual's influence over his fate during a period in which the colonial wars of liberation were taking place.[citation needed]
The work ofBraudel,Le Roy Ladurie and other historians working under their influence greatly affected the research and official teaching of history in France beginning in the 1960s. The work ofJean-Marie Pesez renewed interest in the issue of methodology in medieval archeology and created the idea of "material culture".[citation needed]François Hartog, who serves as the director of the school's ancient and modernhistoriography department, is also noted for proposing that the problems of modern time schema are not entirely caused by an imperialist past.[9] He is also known for challenging theEurocentric reflection of history and the present.[10]
During the 1970s, EHESS became the center ofNew History under the influence ofJacques Le Goff andPierre Nora. During this period, a generation of ethnologists working under the ideas ofGeorges Balandier andMarc Augé were critical of the French colonial tradition and applied modern sociological concepts to third world countries.
EHESS has always been a central place for economic debate in Europe. In France this debate is also enabled by the proximity of the researchers in Paris with national economic institutions: In this sense EHESS's advisors who have been drawn from economic professors have enjoyed a large media audience (one notable example wasJean Fourastié). The diversity of viewpoints has been a priority, and liberal and Marxist economists have had the chance to debate in EHESS. Since the 1970s and 1980s EHESS has focused on quantitative economics, with classes led by well-known professors such as Louis-André Gérard-Varet, Jean-Jacques Laffont, François Bourguignon and Roger Guesnerie. They initiated not only the Paris School of Economics but the Toulouse School of Economics and Grequam (Aix-Marseille).
^Lorenz, Chris; Bevernage, Berber (2013).Breaking Up Time: Negotiating the Borders Between Present, Past and Future. Gottingen: Vandenhoeck & Ruprecht. p. 209.ISBN978-3-525-31046-5.
^Diawara, Mamadou; Lategan, Bernard C.; Rüsen, Jörn (2010).Historical Memory in Africa: Dealing with the Past, Reaching for the Future in an Intercultural Context. Berghahn Books. p. 88.ISBN978-1-84545-652-8.
^Par Danielle Delmaire, « Chahut lors d'un colloque sur la Shoah en Pologne », Tsafon [En ligne], 77 | 2019, mis en ligne le 09 septembre 2019, consulté le 15 décembre 2019. URL :[1]; DOI : 10.4000/tsafon.2049
^[2] Conflits contemporains dans la culture polonaise, un diagnostic : entretien avec Agnieszka Żuk, 3e partie
^[3], Comprendre la relation des Polonais à la Shoah,Sylvain Boulouque, 25 novembre 2019
^[4] Un colloque sur l'histoire de la Shoah perturbé par des nationalistes polonais, Le Monde
^[5] La Pologne minimise les incidents lors d'un colloque sur la Shoah à Paris, Le Monde
^[6], Behr Valentin, Entre histoire et propagande. Les contributions de l'Institut polonais de la mémoire nationale à la mise en récit de la Seconde Guerre mondiale, Allemagne d'aujourd'hui