Books like Archaeology of Babel — picked by fans

If anyone has helped establish the history of the humanities as a field of study, it is Rens Bod. His New History of the Humanities is a monument of erudition, covering the study of human meaning-making across disciplines, centuries, and cultures. It is admittedly a difficult pill to swallow for someone who believes that all understanding starts with in-depth listening and careful contextualization. Nonetheless, I admire the book for two reasons. Against the prevalent view that the humanities are a product of the nineteenth or twentieth century, Bod argues that we are late heirs to “a centuries-old humanistic tradition.” Also, Bod encourages his readers to step outside of their professional comfort zones. Historians of the humanities need to be comparativists, unafraid of tracing ideas or practices across time and space.

Whether or not one wants to make a case for the modern humanities deriving from the studia humanitatis in Renaissance Italy, it is undeniable that Renaissance humanism has been a source of endless fascination for humanities scholars. I enjoyed this book partly because it shows how this fascination led seventeenth- and eighteenth-century scholars to “recapitulate practices and mentalities that Italian Renaissance humanists pioneered.” It is such borrowing and reapplying that explains how a “humanistic tradition” could take shape. Another intriguing point is Celenza’s argument that this tradition has historically revolved as much around wisdom as about knowledge. While we modern academics know very well how to produce knowledge, what has happened to the wisdom part? Can the humanities survive, Celenza asks, without “reflection on the self and on life”?

In a sense, Reitter and Wellmon’s book is an extended answer to Celenza’s question. It convincingly shows that there is nothing new about our perception of the humanities having reached a point of “crisis.” Ever since the nineteenth century, humanities scholars have been taking on defense postures. Moreover, in these defenses, they have often presented humanities education as a remedy to various other crises – be it a crisis of morality in a technological age or a crisis of democracy in a neoliberal era. But should we continue to play this card? Reitter and Wellmon don’t believe that the humanities should teach moral values. Rightly, I think, they prefer to see the humanities as a space for second-order reflection on “possible meaningful forms of life for this world.”

Fortunately, we are not the first generation that faces the challenge of rethinking and remaking the humanities in light of new concerns. If this volume shows anything, it is how thoroughly the postwar American humanities changed in just a couple of decades, due to increasing enrollment numbers, political demands for area studies (e.g., Soviet studies, Chinese studies), and the rise of fields like women’s studies and Black studies. What I find stimulating about this collection of essays is also its rich array of methodologies, from quantitative approaches (how did enrollment numbers change?) to curriculum analysis (what textbooks were assigned?) We need more books like this, about other periods and different parts of the world, if only to remind us that the humanities are always subject to remaking and reimagining.

I really liked Williams’ writing style. He is very clear, provides good examples, and is very careful in his argumentation.

I very much liked – and indeed borrowed – his strategy of summarizing the main arguments of each chapter. This is especially important since his book addresses a wide range of challenges in social science. I especially liked his discussion of how the variables we measure are never perfect proxies for the phenomena that we hope to understand.

I also liked his careful discussion of how social scientists need to be more reflective in their work. And I found his discussion of the nature of causation in social science deeply insightful.

So, what, exactly is this ‘world’ or ‘global history’? Authors slap the two words on their books, universities offer new courses in it, and government officials across the planet now speak of ‘global this’ and ‘global that’. One could be forgiven for throwing up one’s hands in exasperation for failing to understand what exactly these two words mean. That is until Sebastian Conrad published this gem of a book aptly entitled: What is Global History? Yes, it’s a bit academic, but it’s also clearly written, logically organized, and succeeds brilliantly in explaining what global history is and is not without losing the reader in theoretical jargon. If you want to try something beyond the ‘nation’ and ‘empire’, Conrad’s global history is a great place to start.

Science has revolutionized the way we live and the way we understand reality, but what accounts for its success? What method sets science apart from other forms of inquiry and ensures that it yields ever-more accurate theories of the world? Strevens argues that the scientific method is not a special kind of logic, like deriving hypotheses from first principles or narrowing hypotheses through falsification, but a simple commitment to arguing with evidence. Strevens shows, with historical case studies, how this commitment is seemingly irrational, as it provides no constraints on what counts as evidence or how evidence should be interpreted, but also incredibly powerful, fostering ingenuity and discovery.

This book is to improve your "craft," so to speak. Bailey and Burch offer practical, step-by-step strategies for sharpening your professional skills. I especially love how the “just say no” chapter is immediately followed up by a chapter on how to professionally say no.

The structure of the book flows as well as the content. This was mandatory reading for me in graduate school, but I have kept returning to it repeatedly. 

This book written in 1922 by the Austrian economist at the University of Vienna is one of the few truly foundational works in political economy. Mises takes apart the theory of the Marxist moneyless planned economy which Lenin and then Stalin tried to apply to the Soviet Union. Mises lucidly explains why not only that it could never work but would lead to catastrophic and unending shortages, dictatorship, repression, and arbitrary rule enforced by a militarized one-party state. Although Mises had no knowledge of China, it is the best book to read in order to understand what happened in China in the 20th century.

I was still seeking examples of creative, fun writing in archaeology that captured some of the heart and joy of archaeological fieldwork when I encountered this humorous murder mystery-cum-archaeological methods textbook.

Reading it, I learned a lot about research design, different decisions archaeologists make while working, and various social and financial pressures that might impact the pace and approach of a project. But it’s also packed with silliness and dad jokes.

I still text inside jokes with people I excavated with more than a decade ago; this book captures both the complexities of doing archaeology as well as the inevitable goofiness that arises out of living, digging, and sweating with a group of people for weeks or months.