This volume is a collection of my essays on Gustav von Schmoller (1838– 1917), Max Weber (1864–1920), and Joseph Alois Schumpeter (1883–1950), published during the past fifteen years. These three intellectual giants are connected with the German Historical School of Economics in different ways. In the history of economics, the German Historical School has been described as a heterodox group of economic researchers who flourished in the Germ- speaking world throughout the nineteenth century. The definition of a “school” is always problematic. Even if the core of a certain idea were identified in the continuous and discontinuous process of the filiation and ramification of thought, it is still possible to trace its predecessors, successors, and sympathizers in different directions, creating an amorphous entity of a school. It is beyond question, however, that Schmoller was the leader of the younger German Historical School, the genuine school with a sociological 1 reality. Schmoller was indeed the towering figure of the Historical School at its zenith.

Historians have long believed that Catholics were late and ambivalent supporters of the German nation. Rebecca Ayako Bennette’s bold new interpretation demonstrates definitively that from the beginning in 1871, when Wilhelm I was proclaimed Kaiser of a unified Germany, Catholics were actively promoting a German national identity for the new Reich.

With the increasing acceptance of evolutionary and institutional thinking among economists, general interest in the German Historical School has risen steadily during the last decade. This book traces the development and transformation of the School, covering its leading figures such as Adam Muller, Wilhelm Roscher, Karl Knies and Lujo Brentano.

This work presents and philosophically analyzes the early modern and modern history of the theory concerning the soul of the world, anima mundi. The initial question of the investigation is why there was a revival of this theory in the time of the early German Romanticism, whereas the concept of the anima mundi had been rejected in the earlier, classical period of European philosophy (early and mature Enlightenment). The presentation and analysis starts from the Leibnizian-Wolffian school, generally hostile to the theory, and covers classical eighteenth-century physico-theology, also reluctant to accept an anima mundi. Next, it discusses early modern and modern Christian philosophical Cabbala (Böhme and Ötinger), an intellectual tradition which to some extent tolerated the idea of a soul of the world. The philosophical relationship between Spinoza and Spinozism on the one hand, and the anima mundi theory on the other is also examined. An analysis of Giordano Bruno’s utilization of the concept anima del mondo is the last step before we give an account of how and why German Romanticism, especially Baader and Schelling asserted and applied the theory of the Weltseele. The purpose of the work is to prove that the philosophical insufficiency of a concept of God as an ens extramundanum instigated the Romantics to think an anima mundi that can act as a divine and quasi-infinite intermediary between God and Nature, as a locum tenens of God in physical reality.

The financial crisis of 2008 has revived interest in economic scholarship from a historical perspective. The most in depth studies of the relationship between economics and history can be found in the work of the so-called German Historical School (GHS). The influence of the GHS in the USA and Britain has been well documented, but far less has been written on the rest of Europe. This volume studies the interconnection between economic thought and economic policy from the mid-nineteenth century to the interwar period. It examines how the School’s ideas spread and was interpreted in different European countries between 1850 and 1930, analysing its legacies in these countries. In doing so, the book is able to trace the interconnection between economic thought and economic policy, adding new voices to the debate on the diffusion of ideas and flow of knowledge. This book identifies issues related to topics such as nationalism and cosmopolitanism in the history of ideas and clarifies themes in policy making that are still currently debated. These include monetary policy and benefits of free trade for all parties involved in international exchanges. This book will be of a great interest to those who study history of economic thought, economic theory and political economy.

Arthur Spiethoff (1873–1957), an economist of the German Historical School of Economics, is best known for his theory of the business cycle. Despite Spiethoff calling for a unified reading of his work, his epistemological thinking has received less attention. This book addresses that gap by analysing Spiethoff’s theory of the business cycle in the light of his epistemological views. Putting Spiethoff’s work in context, the book also investigates the most significant features of the evolution of the “research programme” of the German Historical School of Economics, with particular reference to the relationships between Schmoller, Sombart, Weber and Spiethoff. In addition, Spiethoff’s work is compared with some of the scientific orientations of the current debates: on the epistemological side, the book examines the relationship between Spiethoff’s views and some contemporary thinking on scientific realism, as well as methodological pluralism in social sciences. And, more broadly, it emphasises the analytical relevance of the historical approach in explaining the economic imbalances of contemporary capitalism, questioning the idea, widespread in the neoclassical approach, that taking historical specificities into account makes it hard to achieve a theoretically effective attitude. This book is a significant addition to the literature on the German Historical School of Economics and the history of economic thought, business cycle theory and macroeconomics more broadly.

The Prussian School of History first predicted and advocated, then celebrated and defended, the unification of Germany by Prussia. Experts in German historiography and the history of German liberalism have often complained about the lack of a book, in any language, that traces the origins and explains the ideas of this school of history. Here is that book. Robert Southard finds that, for the Prussian School, history had an agenda. These historians generally expected history to complete its main tasks in their own time and country. The outcome of their politics was, really, an "end of history"—not a cessation to historical occurrences, but a cessation of onward historical movement because the historical process had already achieved its long-term, beneficent purposes. Leading us through the intricacies of important but untranslated works of J. G. Droysen, Max Duncker, Rudolph Hayn, and Heinrich von Sybel, Southard demonstrates their belief that the historical sequence was a continual unfolding of God's plan. Indispensable for those interested in the history of German historical writing, this book also has major implications for understanding the history of political liberalism.