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University of Virginia Library

Dictionary of the History of Ideas

Studies of Selected Pivotal Ideas

Preface to the Electronic Edition

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V.

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IV.

DETERMINISM IN HISTORY

I. MEANINGS OF “DETERMINISM”IN HISTORIOGRAPHY

II. DOES SCIENTIFIC HISTORIOGRAPHY PRESUPPOSE DETERMINISM?

III. SPECIAL DETERMINIST DOCTRINES IN HISTORIOGRAPHY

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VI.

DETERMINISM IN THEOLOGY:PREDESTINATION

I. CHRISTIAN DETERMINISM

II. NON-CHRISTIAN DETERMINISM

III. SOCIAL CONSEQUENCES OF DETERMINISM

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VI.

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VI.

DUALISM IN PHILOSOPHYAND RELIGION

I. DUALISM IN THE HISTORY OF RELIGIONS

II. DUALISM IN PHILOSOPHY

III. DUALISM IN THEOLOGY

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V.

ECONOMIC HISTORY

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V.

ECONOMIC THEORY OFNATURAL LIBERTY

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V.

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II.

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IV.

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IV.

THE COUNTER-ENLIGHTENMENT

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I.

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I.

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I.

ENVIRONMENT AND CULTURE

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VI.

EPICUREANISM ANDFREE WILL

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V.

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V.

EQUITY IN LAW AND ETHICS

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VI.

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VI.

PROBLEM OF EVIL

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III.

EVOLUTION OF LITERATURE

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I.

I. PROTO-EVOLUTIONISM

II. ANTI-EVOLUTIONISM

III. EVOLUTIONISM REBORN

IV. EIGHTEENTH-CENTURY EVOLUTIONISM

V. PROGRESSIONISM

VII. METAPHYSICAL EVOLUTIONISM

VIII. LITERARY EVOLUTIONISM

IX. RECENT EVOLUTIONISM

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VI.

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I.

EXPERIMENTAL SCIENCE ANDMECHANICS IN THE MIDDLE AGES

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III.

EXPRESSIONISM INLITERATURE

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VI.

FAITH, HOPE, AND CHARITY

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III.

FORM IN THE HISTORYOF AESTHETICS

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IV.

FORTUNE, FATE, AND CHANCE

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VI.

FREE WILL AND DETERMINISM

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VI.

FREE WILL IN THEOLOGY

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V.

LEGAL CONCEPT OF FREEDOM

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IV.

FREEDOM OF SPEECHIN ANTIQUITY

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VII.

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V.

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I.

GENETIC CONTINUITY

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III.

GENIUSFROM THE RENAISSANCE TO 1770

II

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III.

GENIUS: INDIVIDUALISM INART AND ARTISTS

II. INDIVIDUALISM IN ART

III. INDIVIDUALISM OF ARTISTS

IV. ART AND GENIUS

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III.

I. CONCEPT OF MUSICIAN IN ANCIENT GREECE

III. THE MEDIEVAL VIEW

IV. THE RENAISSANCE

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VI.

I. SOURCES OF KNOWLEDGE ABOUT GNOSTICISM

II. SOME GNOSTIC SYSTEMS

III. GNOSTIC ORIGINS

IV. INFLUENCE ON EARLY CHRISTIANITY

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VI.

IDEA OF GOD FROMPREHISTORY TO THE MIDDLE AGES

II. THE ANCIENT NEAR EAST, GREECE, AND ROME

III. CHRISTIANITY

IV. HINDUISM, BUDDHISM, CHINESE RELIGION, AND ISLAM

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VI.

IDEA OF GOD, 1400-1800

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VI.

IDEA OF GOD SINCE 1800

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III.

CONCEPT OF GOTHIC

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VI.

HAPPINESS AND PLEASURE

I. EXPLORATIONS AND USES IN ANCIENT AND MEDIEVAL THOUGHT

II. FROM THE SECULARIZATION OF HAPPINESS TO THE GREATEST HAPPINESS OF THE GREATEST NUMBER

III. THE COURSE OF NINETEENTH- AND TWENTIETH-CENTURY STUDIES

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III.

HARMONY OR RAPTUREIN MUSIC

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I.

HEALTH AND DISEASE

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VI.

HEGELIAN POLITICAL ANDRELIGIOUS IDEAS

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VI.

HERESY IN THE MIDDLE AGES

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VI.

HERESY, RENAISSANCEAND LATER

I. THE RENAISSANCE, THE REFORMATION AND THE PROBLEM OF HERESY

II. THE MODERN WORLD

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VI.

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VI.

HIERARCHY AND ORDER

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V.

HISTORICAL ANDDIALECTICAL MATERIALISM

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IV.

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IV.

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I. THE ANCIENT WORLD

II. THE MIDDLE AGES

III. MODERN TIMES

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IV.

THE INFLUENCE OF IDEAS ONANCIENT GREEK HISTORIOGRAPHY

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VI.

HOLY (THE SACRED)

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IV.

HUMANISM IN ITALY

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III.

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VI.

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VI.

IDEAL IN PHILOSOPHYFROM THE RENAISSANCE TO 1780

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V.

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V.

IDEOLOGY OFSOVIET COMMUNISM

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VI.

IMPIETY IN THECLASSICAL WORLD

I. INTRODUCTION: SOME ORIENTAL NOTIONS

II. ASEBEIA: IMPIETY IN GREECE

III. LATIN IMPIETAS

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III.

IMPRESSIONISM IN ART

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II.

IMPRINTING AND LEARNINGEARLY IN LIFE

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INDETERMINACY IN PHYSICS

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II.

TYPES OF INDIVIDUALISM

I. HISTORY OF THE TERM “INDIVIDUALISM”

II. COMPONENT IDEAS OF INDIVIDUALISM

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VII.

VI. THE INFINITELY DISTANT

VII. THE COMPLETE AND THE PERFECT

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INHERITANCE OFACQUIRED CHARACTERISTICS (LAMARCKIAN)

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INHERITANCE THROUGHPANGENESIS

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III.

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VI.

IRRATIONALISM IN THEHISTORY OF PHILOSOPHY

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VI.

ISLAMIC CONCEPTION OFINTELLECTUAL LIFE

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V.

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VII.

STUDY OF LANGUAGE

II. GENERAL PLAN

III. ANTIQUITY: GREECE AND ROME

IV. THE MIDDLE AGES

VI. THE NINETEENTH CENTURY AND AFTER

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V.

ANCIENT GREEKIDEAS OF LAW

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V.

ANCIENT ROMAN IDEASOF LAW

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V.

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II

In Spain, Vives (1538) defines ingenium as the
strength of the mind (Gracián, 1960); Huarte, in his
famous Examen de ingenios (1575), means by ingenio
a special talent. Huarte's book stimulated many imita-
tions in all European countries (Lipenius, 1682;
Kahlius, 1740). Herrera (1580) identifies “Plato's ge-
nius” (Spanish genio) with “Aristotle's active intellect”
as a supernatural power of invention. Rengifo (1592)
and Carvallo (1602) interpret ingenio as furor poeticus
(Menéndez, 1962). Gracián (1646; 1658) makes a dis-
tinction between genio and ingenio: the first seems to
be (as for other authors) a natural inclination to un-

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common achievement, the second a peculiar intelli-
gence (agudeza) adapted to discover similarities and
analogies (Gracián, 1960; Cirot, 1926; Zilsel, 1926).