The wordhumanities comes from theRenaissance Latin phrasestudia humanitatis, which translates to thestudy of humanity. Thestudia humanitatis was a course of studies that consisted of grammar, literature, rhetoric, history, and moral philosophy, primarily derived from the study of Latin and Greek classics.The related Latin wordhumanitas inspired the Renaissance Italian neologismumanisti, or "humanists" which referred to scholars dedicated to these fields and were instrumental in reviving classical learning, a hallmark of "Renaissance humanism."[3][4] (The termhumanist can also describe the philosophical position ofhumanism, whichantihumanist scholars in the humanities reject.)
Historically, the humanities have been distinguished from the social sciences by their methods and objectives.[1] While both fields study human behavior and culture, the humanities adopt anidiographic approach (focusing on the unique and context-specific), emphasizing critical, interpretative, and speculative methods, often with an emphasis on historical context and subjective meaning. In contrast, the social sciences employ anomothetic approach (seeking general laws and patterns) through empirical and quantitative analysis, a distinction first conceptualized by philosopherWilhelm Windelband.[5] This methodological distinction, however, is not absolute. Althoughsociology,anthropology,archaeology,linguistics, andpsychology are commonly classified as social sciences, these fields include scholars who employ qualitative methods closely related to those employed by humanities scholars, such asnarrative inquiry,textual analysis, orhistorical methods.[6]
The humanities have also been justified as fostering self-reflection, civic responsibility, and cultural continuity. Though debates persist about the practical utility of the humanities, proponents argue that their unique focus on meaning, creativity, and critical inquiry contributes both to individual enrichment and the public sphere.[7][8][9]
Bust ofHomer, the most famous Greek poetThe philosopherPlato depicted in a Roman copy of a work bySilanion for theAcademia inAthens (c. 370 BC)
Classics, in theWestern academic tradition, refers to the studies of the cultures ofclassical antiquity, namely Ancient Greek and Latin and the AncientGreek andRoman cultures. Classical studies is considered one of the cornerstones of the humanities; however, its popularity declined during the 20th century. Nevertheless, the influence of classical ideas on many humanities disciplines, such as philosophy and literature, remains strong.[10]
History is systematically collectedinformation about thepast. When used as the name of afield of study,history refers to the study and interpretation of the record ofhumans,societies, institutions, and any topic that has changed over time.
Traditionally, the study of history has been considered a part of the humanities. In modernacademia, history can occasionally be classified as asocial science, though this definition is contested.
While the scientific study of language is known aslinguistics and is generally considered asocial science,[11] anatural science[12] or acognitive science,[13] the study of languages is also central to the humanities. A good deal of twentieth- and twenty-first-century philosophy has been devoted to the analysis of language and to the question of whether, asWittgenstein claimed, many of our philosophical confusions derive from the vocabulary we use; literary theory has explored the rhetorical, associative, and ordering features of language; and historical linguists have studied the development of languages across time. Literature, covering a variety of uses of language includingprose forms (such as thenovel),poetry anddrama, also lies at the heart of the modern humanities curriculum. College-level programs in aforeign language usually include study of important works of the literature in that language, as well as the language itself.
In everyday language,law refers to a rule that is enforced by a governing institution, as opposed to a moral or ethical rule that is not subject to formal enforcement.[14] The study of law can be seen as either asocial science or a humanities discipline, depending on one's perspective. Some see it as a social science because of its objective and measurable nature, while others view it as a humanities discipline because of its focus on values and interpretation. Law is not always enforceable, especially in the international relations context. Law has been defined in various ways, such as "a system of rules",[15] "an interpretive concept" for achieving justice,[16] "an authority" to mediate between people's interests,[17] or "the command of a sovereign" backed by the threat of punishment.[18]
However one likes to think of law, it is a completely central social institution. Legal policy is shaped by the practical application of ideas from many social science and humanities disciplines, including philosophy, history, political science, economics, anthropology, and sociology. Law ispolitics, because politicians create them. Law isphilosophy, because moral and ethical persuasions shape their ideas. Law tells many ofhistory's stories, because statutes, case law and codifications build up over time. Law is also economics, because any rule aboutcontract,tort,property law,labour law,company law and many more can have long-lasting effects on how productivity is organised and the distribution of wealth. The nounlaw derives from theOld Englishword lagu, meaning something laid down or fixed,[15] and the adjectivelegal comes from the Latin wordLEX.[16]
Literature is a term that does not have a universally accepted definition, but which has variably included all written work; writing that possesses literary merit; and language that emphasizes its own literary features, as opposed toordinary language.Etymologically the term derives from theLatin word literatura/litteratura which means "writing formed with letters", although some definitions includespoken or sung texts. Literature can be classified asfiction ornon-fiction;poetry orprose. It can be further distinguished according to major forms such as thenovel,short story ordrama; and works are often categorised according to historical periods, or according to their adherence to certainaesthetic features or expectations (genre).
The works ofSøren Kierkegaard overlap into many fields of the humanities, such as philosophy, literature, theology, music, and classical studies.
Philosophy—etymologically, the "love of wisdom"—is generally the study of problems concerning matters such as existence, knowledge, justification, truth, justice, right and wrong, beauty, validity, mind, and language. Philosophy is distinguished from other ways of addressing these issues by its critical, generally systematic approach and its reliance on reasoned argument, rather than experiments (experimental philosophy being an exception).[17]
Philosophy used to be a very comprehensive term, including what have subsequently become separate disciplines, such asphysics. (AsImmanuel Kant noted, "Ancient Greek philosophy was divided into three sciences: physics, ethics, and logic.")[18] Today, the main fields of philosophy arelogic,ethics,metaphysics, andepistemology. Still, it continues to overlap with other disciplines. The field ofsemantics, for example, brings philosophy into contact withlinguistics.
[20]Religious Studies is commonly regarded as asocial science. Based on current knowledge, it seems that all known cultures, both in the past and present, have some form of belief system or religious practice. While there may be isolated individuals or groups who do not practice any form of religion, it is not known if there has ever been a society that was entirely devoid of religious belief. The definition of religion is not universal, and different cultures may have different ideas about what constitutes religion. Religion may be characterized with acommunity since humans aresocial animals.[21][22]Rituals are used to bound the community together.[23][24] Social animals require rules.Ethics is a requirement of society, but not a requirement of religion. Shinto, Daoism, and other folk or natural religions do not have ethical codes. While some religions do include the concept of deities, others do not. Therefore, the supernatural does not necessarily require the existence of deities. Rather, it can be broadly defined as any phenomena that cannot be explained by science or reason.[25][26]Magical thinking creates explanations not available for empirical verification.Stories ormyths are narratives being both didactic and entertaining.[27] They are necessary for understanding the human predicament. Some other possible characteristics of religion are pollutions and purification,[28] the sacred and the profane,[29] sacred texts,[30] religious institutions and organizations,[31][32] and sacrifice and prayer. Some of the major problems that religions confront, and attempts to answer are chaos, suffering, evil,[33] and death.[34]
Artists who participate in these arts in front of an audience are called performers, including actors,comedians,dancers,musicians, andsingers. Performing arts are also supported by workers in related fields, such assongwriting andstagecraft. Performers often adapt theirappearance, such as withcostumes andstage makeup, etc. There is also a specialized form offine art in which the artistsperform their work live to an audience. This is calledPerformance art. Most performance art also involves some form of plastic art, perhaps in the creation ofprops. Dance was often referred to as aplastic art during theModern dance era.
Musicology as an academic discipline can take a number of different paths, includinghistorical musicology, music literature,ethnomusicology andmusic theory. Undergraduate music majors generally take courses in all of these areas, while graduate students focus on a particular path. In theliberal arts tradition, musicology is also used to broaden skills of non-musicians by teaching skills, including concentration and listening.
Theatre (or theater) (Greek "theatron",θέατρον) is the branch of theperforming arts concerned withacting out stories in front of an audience using combinations of speech, gesture, music, dance, sound and spectacle — indeed any one or more elements of the other performing arts. In addition to the standard narrative dialogue style, theatre takes such forms asopera,ballet,mime,kabuki,classical Indian dance,Chinese opera,mummers' plays, andpantomime.
Dance (fromOld Frenchdancier, perhaps fromFrankish) generally refers to humanmovement either used as a form ofexpression or presented in asocial,spiritual orperformance setting. Dance is also used to describe methods ofnon-verbal communication (seebody language) between humans oranimals (bee dance, mating dance), andmotion in inanimate objects (theleaves danced in thewind).Choreography is the process of creating dances, and the people who create choreography are known as choreographers. Choreographers use movement,music, and other elements to create expressive and artistic dances. They may work alone or with other artists to create new works, and their work can be presented in a variety of settings, from small dance studios to large theaters.
Ancient Greek art saw a veneration of the human physical form and the development of equivalent skills to show musculature, poise, beauty and anatomically correct proportions.Ancient Roman art depicted gods as idealized humans, shown with characteristic distinguishing features (e.g.,Zeus' thunderbolt).[35]
The emphasis on spiritual and religious themes inByzantine andGothic art of the Middle Ages reflected the dominance of the church. However, in theRenaissance, a renewed focus on the physical world was reflected in art forms that depicted the human body and landscape in a more naturalistic and three-dimensional way.[35]
Eastern art has generally worked in a style akin toWestern medieval art, namely a concentration on surface patterning and local colour (meaning the plain colour of an object, such as basic red for a red robe, rather than the modulations of that colour brought about by light, shade and reflection). A characteristic of this style is that the local colour is often defined by an outline (a contemporary equivalent is the cartoon). This is evident in, for example, the art of India, Tibet and Japan.
ReligiousIslamic art forbids iconography, and expresses religious ideas through geometry instead.[36] The physical and rational certainties depicted by the 19th-century Enlightenment were shattered not only by new discoveries of relativity byEinstein[37] and of unseen psychology byFreud,[38] but also by unprecedented technological development. Increasingglobal interaction during this time saw an equivalent influence of other cultures into Western art.
Drawing is a means of making apicture, using a wide variety of tools and techniques. It generally involves making marks on a surface by applying pressure from a tool, or moving a tool across a surface. Common tools are graphitepencils,pen and ink,inkedbrushes, waxcolor pencils,crayons,charcoals,pastels, andmarkers. Digital tools that simulate the effects of these are also used. The main techniques used in drawing are: line drawing,hatching, crosshatching, random hatching, scribbling,stippling, and blending. A computer aided designer who excels intechnical drawing is referred to as adraftsman ordraughtsman.
Mona Lisa, by Leonardo da Vinci, is one of the most recognizable artistic paintings in the world.
Literally,painting is the practice of applyingpigment suspended in a carrier (ormedium) and a binding agent (aglue) to a surface (support) such aspaper,canvas or a wall. However, when used in an artistic sense, it means the use of this activity in combination withdrawing,composition and other aesthetic considerations in order to manifest the expressive and conceptual intention of the practitioner. Painting has been used throughout history to express spiritual and religious ideas, from mythological scenes on pottery to the frescoes of theSistine Chapel, to body art.
Colour is highly subjective, but has observable psychological effects, although these can differ from one culture to the next. Black is associated with mourning in the West, but elsewhere white may be. Some painters, theoreticians, writers and scientists, includingGoethe,Kandinsky,Isaac Newton, have written their owncolour theories. Moreover, the use of language is only a generalization for a colour equivalent. The word "red", for example, can cover a wide range of variations on the pure red of the spectrum. Unlike music, where notes such as C or C# are universally accepted, there is no formalized register of colors. However, thePantone system is widely used in the printing and design industry to standardize color reproduction.
Modern artists have extended the practice of painting considerably to include, for example,collage. This began withcubism and is not painting in strict sense. Some modern painters incorporate different materials such assand,cement,straw orwood for their texture. Examples of these are the works ofJean Dubuffet orAnselm Kiefer. Modern and contemporary art has moved away from the historic value of craft in favour ofconcept (conceptual art); this has led some e.g.Joseph Kosuth to say that painting, as a serious art form, is dead, although this has not deterred the majority of artists from continuing to practise it either as whole or part of their work.
Sculpture involves creating three-dimensional forms out of various materials. These typically include malleable substances like clay and metal but may also extend to material that is cut or shaved down to the desired form, like stone and wood.
In the West, the history of the humanities can be traced to ancient Greece, as the basis of a broad education for citizens.[39] During Roman times, the concept of the sevenliberal arts evolved, involvinggrammar,rhetoric andlogic (thetrivium), along witharithmetic,geometry,astronomy andmusic (thequadrivium).[40] These subjects formed the bulk ofmedieval education, with the emphasis being on the humanities as skills or "ways of doing".
A major shift occurred with theRenaissance humanism of the fifteenth century, when the humanities began to be regarded as subjects to study rather than practice, with a corresponding shift away from traditional fields into areas such as literature and history (studia humaniora). In the 20th century, this view was in turn challenged by thepostmodernist movement, which sought to redefine the humanities in moreegalitarian terms suitable for ademocratic society since the Greek and Roman societies in which the humanities originated were elitist and aristocratic.[41]
Social science and humanities have a mutual contempt for one another, the former looking down on the latter as unscientific, the latter regarding the former asphilistine. […] The difference comes down to the fact that social science really wants to be predictive, meaning that man is predictable, while the humanities say that he is not.[42]
For many decades, there has been a growing public perception that a humanities education inadequately prepares graduates for employment.[43] The common belief is that graduates from such programs face underemployment and that incomes are too low for a humanities education to be worth the investment.[44]
Humanities graduates find employment in a wide variety of management and professional occupations. In Britain, for example, over 11,000 humanities majors found employment in the following occupations:[45]
Education (25.8%)
Management (19.8%)
Media/literature/arts (11.4%)
Law (11.3%)
Finance (10.4%)
Civil service (5.8%)
Not-for-profit (5.2%)
Marketing (2.3%)
Medicine (1.7%)
Other (6.4%)
Many humanities graduates may find themselves with no specific career goals upon graduation, which can lead to lower incomes in the early stages of their career. On the other hand, graduates from more career-oriented programs often find jobs more quickly. However, the long-term career prospects of humanities graduates may be similar to those of other graduates, as research shows that by five years after graduation, they generally find a career path that appeals to them.[46][47]
There is empirical evidence that graduates from humanities programs earn less than graduates from other university programs.[48][49][50] However, the empirical evidence also shows that humanities graduates still earn notably higher incomes than workers with no postsecondary education, and have job satisfaction levels comparable to their peers from other fields.[51] Humanities graduates also earn more as their careers progress; ten years after graduation, the income difference between humanities graduates and graduates from other university programs is no longer statistically significant.[52][failed verification] Humanities graduates can boost their incomes if they obtain advanced or professional degrees.[53][54]
Humanities majors are sought after in many areas of business, specifically for their critical thinking and problem-solving skills.[55] Research has shown that humanities majors are especially adept at "soft skills" such as "written and oral communication, creative problem-solving, teamwork, decision-making, self-management, and critical analysis".[56]
TheHumanities Indicators, unveiled in 2009 by theAmerican Academy of Arts and Sciences, are the first comprehensive compilation of data about the humanities in the United States, providing scholars, policymakers and the public with detailed information on humanities education from primary to higher education, the humanities workforce, humanities funding and research, and public humanities activities.[57][58] Modeled after the National Science Board's Science and Engineering Indicators, Humanities Indicators are a source of reliable benchmarks to guide analysis of the state of the humanities in the United States.
The 1980 United States Rockefeller Commission on the Humanities described the humanities in its report "The Humanities in American Life":
Through the humanities we reflect on the fundamental question: What does it mean to be human? The humanities offer clues but never a complete answer. They reveal how people have tried to make moral, spiritual, and intellectual sense of a world where irrationality, despair, loneliness, and death are as conspicuous as birth, friendship, hope, and reason.
In 1950, 1.2% of Americans aged 22 had earned a degree in the humanities. By 2010, this figure had risen to 2.6%. This represents a doubling of the number of Americans with degrees in the humanities over a 60-year period.[63] The increase in the number of Americans with humanities degrees is in part due to the overall rise in college enrollment in the United States. In 1940, 4.6% of Americans had a four-year degree, but by 2016, this figure had risen to 33.4%. This means that the total number of Americans with college degrees has increased significantly, resulting in a greater number of people with degrees in the humanities as well.[64] The proportion of degrees awarded in the humanities has declined in recent decades, even as the overall number of people with humanities degrees has increased. In 1954, 36% of Harvard undergraduates majored in the humanities, but in 2012, only 20% took that course of study.[65] As recently as 1993, the humanities accounted for 15% of the bachelor's degrees awarded by colleges and universities in the United States. As of 2022, they accounted for less than 9%.[66]
Researchers in the humanities have developed numerous large- and small-scale digital corporations, such as digitized collections of historical texts, along with the digital tools and methods to analyze them. Their aim is both to uncover new knowledge about corpora and to visualize research data in new and revealing ways. Much of this activity occurs in a field called thedigital humanities.
Politicians in the United States currently espouse a need for increased funding of theSTEM fields, science, technology, engineering, mathematics.[67] Federal funding represents a much smaller fraction of funding for humanities than other fields such as STEM or medicine.[68] The result was a decline of quality in both college and pre-college education in the humanities field.[68]
Three-term Louisiana GovernorEdwin Edwards acknowledged the importance of the humanities in a 2014 video address[69] to the academic conference "Revolutions in Eighteenth-Century Sociability",[70] Edwards said:[71]
Without the humanities to teach us how history has succeeded or failed in directing the fruits of technology and science to the betterment of our tribe ofhomo sapiens, without the humanities to teach us how to frame the discussion and to properly debate the uses-and the costs-of technology, without the humanities to teach us how to safely debate how to create a more just society with our fellow man and woman, technology and science would eventually default to the ownership of—and misuse by—the most influential, the most powerful, the most feared among us.
The contemporary debate in the field ofcritical university studies centers around the declining value of the humanities.[72][7] As in America, there is a perceived decline in interest within higher education policy in research that is qualitative and does not produce marketable products. This threat can be seen in a variety of forms across Europe, but much critical attention has been given to the field of research assessment in particular. For example, the UK [Research Excellence Framework] has been subject to criticism due to its assessment criteria from across the humanities, and indeed, the social sciences.[73] In particular, the notion of "impact" has generated significant debate.[74]
Since the late 19th century, a central justification for the humanities has been that it aids and encourages self-reflection—a self-reflection that, in turn, helps develop personal consciousness or an active sense of civic duty.
Wilhelm Dilthey andHans-Georg Gadamer centered the humanities' attempt to distinguish itself from the natural sciences inhumankind's urge to understand its own experiences. This understanding, they claimed, ties like-minded people from similar cultural backgrounds together and provides a sense of cultural continuity with the philosophical past.[75]
Scholars in the late 20th and early 21st centuries extended that "narrative imagination"[76] to the ability to understand the records of lived experiences outside of one's own individual social and cultural context. Through that narrativeimagination, it is claimed, humanities scholars and students develop aconscience more suited to the multicultural world we live in.[9] That conscience might take the form of a passive one that allows more effectiveself-reflection[77] or extend into active empathy that facilitates the dispensation of civic duties a responsible world citizen must engage in.[9] There is disagreement, however, on the level of influence humanities study can have on an individual and whether or not the understanding produced in humanistic enterprise can guarantee an "identifiable positive effect on people".[78]
There are three major branches of knowledge:natural sciences,social sciences, and the humanities.Technology is the practical extension of the natural sciences, aspolitics is the extension of the social sciences. Similarly, the humanities have their own practical extension, sometimes called "transformative humanities" (transhumanities) or "culturonics" (Mikhail Epstein's term):
Nature – natural sciences – technology – transformation of nature
Society – social sciences – politics – transformation of society
Culture –human sciences – culturonics – transformation of culture[8]
Technology, politics and culturonics are designed to transform what their respective disciplines study[dubious –discuss]: nature, society, and culture. The field of transformative humanities includes various practicies and technologies, for example,language planning, the construction of new languages, likeEsperanto, and invention of new artistic and literary genres and movements in the genre ofmanifesto, likeRomanticism,Symbolism, orSurrealism.
The divide between humanistic study and natural sciences informs arguments of meaning in humanities as well. What distinguishes the humanities from thenatural sciences is not a certain subject matter, but rather the mode of approach to any question. Humanities focuses on understanding meaning, purpose, and goals and furthers the appreciation of singular historical and social phenomena—an interpretive method of finding "truth"—rather than explaining the causality of events or uncovering the truth of the natural world.[79] Apart from its societal application, narrative imagination is an important tool in the (re)production of understood meaning in history, culture and literature.
Imagination, as part of the tool kit of artists or scholars, helps create meaning that invokes a response from an audience. Since a humanities scholar is always within thenexus of lived experiences, no "absolute" knowledge is theoretically possible; knowledge is instead a ceaseless procedure of inventing and reinventing the context a text is read in.Poststructuralism has problematized an approach to the humanistic study based on questions of meaning, intentionality, and authorship.[dubious –discuss] In the wake ofthe death of the author proclaimed byRoland Barthes, various theoretical currents such asdeconstruction anddiscourse analysis seek to expose the ideologies and rhetoric operative in producing both the purportedly meaningful objects and thehermeneutic subjects of humanistic study. This exposure has opened up the interpretive structures of the humanities to criticism that humanities scholarship is "unscientific" and therefore unfit for inclusion in modern university curricula because of the very nature of its changing contextual meaning.[dubious –discuss]
Pleasure, the pursuit of knowledge and scholarship
Some, likeStanley Fish, have claimed that the humanities can defend themselves best by refusing to make any claims of utility.[80] (Fish may well be thinking primarily of literary study, rather than history and philosophy.) Any attempt to justify the humanities in terms of outside benefits such as social usefulness (say increased productivity) or in terms of ennobling effects on the individual (such as greater wisdom or diminished prejudice) is ungrounded, according to Fish, and simply places impossible demands on the relevant academic departments. Furthermore,critical thinking, while arguably a result of humanistic training, can be acquired in other contexts.[81] And the humanities do not even provide any more the kind of social cachet (what sociologists sometimes call "cultural capital") that was helpful to succeed in Western society before the age of mass education following World War II.
Instead, scholars like Fish suggest that the humanities offer a unique kind of pleasure, a pleasure based on the common pursuit of knowledge (even if it is only disciplinary knowledge). Such pleasure contrasts with the increasing privatization of leisure and instant gratification characteristic of Western culture; it thus meetsJürgen Habermas' requirements for the disregard of social status and rational problematization of previously unquestioned areas necessary for an endeavor which takes place in the bourgeoispublic sphere. In this argument, then, only the academic pursuit of pleasure can provide a link between the private and the public realm in modern Western consumer society and strengthen that public sphere that, according to many theorists,[who?] is the foundation for modern democracy.[citation needed]
Others, likeMark Bauerlein, argue that professors in the humanities have increasingly abandoned proven methods ofepistemology (I care only about the quality of your arguments, not your conclusions.) in favor ofindoctrination (I care only about your conclusions, not the quality of your arguments.). The result is that professors and their students adhere rigidly to a limited set of viewpoints, and have little interest in, or understanding of, opposing viewpoints. Once they obtain this intellectual self-satisfaction, persistent lapses in learning, research, and evaluation are common.[82]
Implicit in many of these arguments supporting the humanities are the makings of arguments against public support of the humanities.Joseph Carroll asserts that we live in a changing world, a world where "cultural capital" is replaced withscientific literacy, and in which the romantic notion of a Renaissance humanities scholar is obsolete. Such arguments appeal to judgments and anxieties about the essential uselessness of the humanities, especially in an age when it is seemingly vitally important for scholars of literature, history and the arts to engage in "collaborative work with experimental scientists or even simply to make "intelligent use of the findings from empirical science."[83]
Despite many humanities based arguments against the humanities some within the exact sciences have called for their return. In 2017, Science popularizerBill Nye retracted previous claims about the supposed 'uselessness' of philosophy. As Bill Nye states, "People allude to Socrates and Plato and Aristotle all the time, and I think many of us who make those references don't have a solid grounding," he said. "It's good to know the history of philosophy."[84] Scholars, such as biologistScott F. Gilbert, make the claim that it is in fact the increasing predominance, leading to exclusivity, of scientific ways of thinking that need to be tempered by historical and social context. Gilbert worries that the commercialization that may be inherent in some ways of conceiving science (pursuit of funding, academic prestige etc.) need to be examined externally. Gilbert argues:
First of all, there is a very successful alternative to science as a commercialized march to 'progress.' This is the approach taken by the liberal arts college, a model that takes pride in seeing science in context and in integrating science with the humanities and social sciences.[85]
^Leavy, Patricia, ed. (2020).The Oxford handbook of qualitative research. Oxford handbooks (2nd ed.). New York, NY: Oxford University Press.ISBN978-0-19-084738-8.
^abHelen Small, "The Value of the Humanities"(Oxford University Press 2013)
^abMikhail Epstein.The Transformative Humanities: A Manifesto. New York and London: Bloomsbury Academic, 2012, p.12
^abThomas Nagel (1987).What Does It All Mean? A Very Short Introduction to Philosophy. Oxford University Press, pp. 4–5.
^abKant, Immanuel (1785).Groundwork of the Metaphysic of Morals, the first line.
^See, e.g., Brian Leiter[1] "'Analytic' philosophy today names a style of doing philosophy, not a philosophical program or a set of substantive views. Analytic philosophers, crudely speaking, aim for argumentative clarity and precision; draw freely on the tools of logic; and often identify, professionally and intellectually, more closely with the sciences and mathematics than with the humanities."
^Bod, Rens;A New History of the Humanities, Oxford University Press, Oxford, 2014.
^Levi, Albert W.;The Humanities Today, Indiana University Press, Bloomington, 1970.
^Walling, Donovan R.;Under Construction: The Role of the Arts and Humanities in Postmodern Schooling Phi Delta Kappa Educational Foundation, Bloomington, Indiana, 1997. Humanities comes from human
^Bloom, Allan (2012).The Closing of the American Mind. Simon and Schuster. p. 357.ISBN978-1-4516-8320-2.
^Hersh, Richard H. (1997-03-01). "Intention and Perceptions A National Survey of Public Attitudes Toward Liberal Arts Education".Change: The Magazine of Higher Learning.29 (2):16–23.doi:10.1080/00091389709603100.ISSN0009-1383.
^The State of the Humanities 2018: Graduates in the Workforce & Beyond. Cambridge, Massachusetts: American Academy of Arts and Sciences. 2018. pp. 5–6, 12, 19.
^Bauerlein, Mark (13 November 2014)."Theory and the Humanities, Once More".Inside Higher Ed. Retrieved27 February 2016.Jay treats it [theory] as transformative progress, but it impressed us as hack philosophizing, amateur social science, superficial learning, or just plain gamesmanship.
^""Theory," Anti-Theory, and Empirical Criticism",Biopoetics: Evolutionary Explorations in the Arts, Brett Cooke and Frederick Turner, eds., Lexington, Kentucky: ICUS Books, 1999, pp. 144–145. 152.
^Gilbert, S. F. (n.d.). 'Health Fetishism among the Nacirema: A fugue on Jenny Reardon's The Postgenomic Condition: Ethics, Justice, and Knowledge after the Genome (Chicago University Press, 2017) and Isabelle Stengers' Another Science is Possible: A Manifesto for Slow Science (Polity Press, 2018). Retrieved fromhttps://ojs.uniroma1.it/index.php/Organisms/article/view/14346/14050.'Archived 2019-12-10 at theWayback Machine
