Princeton University, PhD '74

BIOGRAPHY

Professor Woods focuses primarily on the history of Turkey, Iran, and Central Asia from the thirteenth to eighteenth century. He is particularly interested in aspects of the encounter of sedentary and nomadic people in those regions during that time period. He is at present working on several projects dealing with the age of Chinggis Khan and Timur (Tamerlane). He has played a central role in the Center for Middle Eastern Studies since 1980.

Princeton University, PhD '92

BIOGRAPHY

I have spent most of my intellectual life shuttling between the micro and the macro, trying to understand how life and ideas shape and are shaped by each other. One stream of my work has approached these questions through religion, focusing on the ways in which Jewish, Christian, and Islamic cultures constitute themselves by interrelating with or thinking about each other. My first book, Communities of Violence: Persecution of Minorities in the Middle Ages, studied social interaction between the three groups within the context of Spain and France in order to understand the role of violence in shaping the possibilities for coexistence. In later projects I explored the work that “Judaism,” “Christianity,” and “Islam” do as figures in each other’s thought. One product of that approach, focused on art history, was (jointly with Herb Kessler) Judaism and Christian Art: Aesthetic Anxieties from the Catacombs to Colonialism (2011). In Anti-Judaism: The Western Tradition (2013), I attempted to apply the methodology to a very longue durée, studying the work done by pagan, Christian, Muslim, and secular thinking about Jews and Judaism in the history of ideas. More or less simultaneously in Neighboring Faiths: Christianity, Islam, and Judaism Medieval and Modern (2014), I tried to bring the social into conversation with the hermeneutic, in order to show how, in multireligious societies, interactions between lived experiences and conceptual categories shape how adherents of all three religions perceive themselves and each other. Then in Aesthetic Theology and Its Enemies: Judaism in Christian Painting, Poetry, and Politics (2015), I focused on how thinking about Judaism shaped the ways in which Christian cultures could imagine the possibilities and limits of community and communication.

Beginning with my book Anti-Judaism, which stretched from ancient Egypt to the twentieth century in order to try to understand the work done by a family of concepts across history, I have tried to cultivate a new approach to the “long history” of ideas. My most recent book, Uncountable: A Philosophical History of Number and Humanity from Antiquity to the Present, written in collaboration with Ricardo Nirenberg (a mathematician who happens also to be my father), follows this path as well.  It explores the long history of the various types of sameness that underpin the claims of different forms of knowledge (from poetry and dreams, to monotheism, math, and physics), using these to think critically about the powers and the limits of the sciences and the humanities.  I am now at work on the long history of yet another family of concepts, namely the inter-connected history of race and religion from the Neolithic to the present.

New York University, PhD '15

BIOGRAPHY

I am a scholar of the modern Middle East specializing in the historical geography of global capitalism, comparative studies of colonialism and empire, and environmental history.

Over the past decade of research and teaching, my overarching concern has been to address, simultaneously, two related challenges. First, as a historian of the postcolonial world, I am to pursue and develop new approaches to the critical study of global capitalism that demonstrate the continued relevance of insights and concerns that have animated the long and varied tradition of political economy. But second, drawing directly on the critiques of Eurocentrism and economic determinism that have been so central to the project of postcolonial studies, I seed to produce and teach historical narratives that unsettle the longstanding tendency to treat the “rest of the world” as mere passive recipients of ideas and processes that originate elsewhere.

My first book project, Egypt’s Occupation: Colonial Economism and the Crises of Capitalism (Stanford University Press, 2020) explores both the political economy of the Egyptian state and the role of political-economic thought in the struggle over British rule in Egypt following the occupation of 1882. For decades, Egypt has stood as a paradigmatic case of peripheral development in the capitalist world economy. From this perspective, the advent of Britain’s “veiled protectorate” after 1882 simply reinforced Egypt’s prior status as a vast plantation for the production of raw cotton and a market for industrial goods from Europe. All but obscured in such accounts is Egypt’s emergence as a key site for investment and experimentation in the worldwide financial expansion that characterized global capitalism at the close of the nineteenth century. Egypt’s Occupation tells the story of that financial boom and the crisis that followed. And the book goes on to demonstrate that this long-neglected process of financialization was of central importance to the politics of British rule. Across the four decades from the invasion of 1882 to Britain’s unilateral declaration of Egyptian independence in 1922, Egypt’s Occupation traces the complex career of the discourse I refer to as “colonial economism.” From the outset, British officials held that Egyptians, as racially distinctive human subjects, were capable of no more and no less than a bare recognition of their immediate material interests; the legitimacy of imperial rule would, accordingly, vary as a direct function of the “economic development” that British reform could deliver. In grappling with a discourse of colonial improvement that appeared to be succeeding on its own terms, Egypt’s early nationalist thinkers elaborated their own alternative accounts of the ephemeral and uneven qualities of financialization. They thereby articulated a range of rigorous, if fragmentary, critiques of the political and economic theories upon which the British had built their project of rule. In time, these efforts to find grounds for national sovereignty beyond the mere calculus of economic gain and lost shaped both the conceptual apparatus and the political strategies through which a growing nationalist movement sought to bring the occupation to an end.

Over the past few years, I have begun work on a new project, tentatively entitled Tilted Waters: The World the Suez Canal Made. Spanning more than two centuries, from the earliest European proposals to excavate a channel through the Isthmus of Suez to the Egyptian military regime’s current efforts to remake the waterway and its environs  into a major processing hub and free trade zone, the book will explore the many and shifting roles that the Suez Canal has played in the production of global inequalities.

Before joining the Department of History, I was assistant professor of historical studies at The New School in New York City. I have also held fellowships at Yale University’s Program in Agrarian Studies and George Washington University’s Institute for Middle East Studies.

Harvard University, PhD '09

BIOGRAPHY

My research on intellectual history, or the history of ideas, is my way of exploring how history and thought shape each other over time. The Italian Renaissance is a perfect moment for approaching this question because at that point the ideas about science, religion, and the world that had developed in the Middle Ages suddenly met those of the ancient world, reconstructed from rediscovered sources. All at once many beliefs, scientific systems, and perceived worlds clashed, mixed, and produced an unprecedented range of new ideas, which in turn shaped the following centuries and, thereby, our current world.

My current research focuses on patterns in the history of the real motives of censors over space and time, from antiquity to the digital age, especially the Inquisition and early modern censorship, and 20th century censorship of popular media. The enormous impact of Orwell's Nineteen Eighty-Four has led modern people to imagine censorship working the way his Ministry of Truth does: imposed top-down on a populace, with vast resources, a stable, long-term plan, and the goal of controlling society, stifling thought, and destroying information. But the real actions and records of past censors reveal that the vast majority of real censorship has inverse qualities: shaped by bottom-up social anxiety, constantly desperate for funds and personnel, hastily improvised in response to a perceived crisis, constantly transformed ad hoc as the perceived threat changes, and (from the point of view of the censors) aiming to protect vulnerable individuals, and to encourage self-censorship rather than destroying extant information. Only by examining the real motives which have made people say "Yes" to censorship over space and time can we understand what patterns help it flourish, and ways to combat it. I am especially interested in how innovations in information technology trigger waves of new censorship, a topic I explored in a dialog series and museum exhibit: voices.uchicago.edu/censorship.

As a novelist (science fiction, fantasy, and historical fiction), I am also very interested in how to better connect the worlds of history research and speculative fiction, both to innovate pedagogically, and to help new improved historical narratives and correctives make it into the books, games, and TV which are what shape most people's first impressions of history, but often draw on histories that are more than half a century out of date.  I have a forthcoming collection of essays on history and genre fiction, Diaspora of Time: Conversations on Science Fiction and Fantasy coming from Tor Books, several publications on history in SF&F, comics, anime & manga, and am a nonfiction columnist for Strange Horizons.  I also employ creative writing, role-playing and LARP in my classes, and work with SFWA (the Science Fiction Writers of America) on helping to connect writers with historians and their research.  I also have a forthcoming popular press book, Why Renaissance? Invention of a Golden Age, which aims to present to a general audience how and why the ideas of a golden Renaissance and bad Middle Ages were invented, and how historians are still working to improve and update them, and to update popular conceptions of Renaissance humanism.

My first scholarly book, Reading Lucretius in the Renaissance, explores scholars' use of Lucretius's Epicurean didactic poem De Rerum Natura from its rediscovery in 1417 to 1600, focusing on the challenges its atomistic physics posed to Christian patterns of thought. In a period when atheism was often considered a sign of madness, the sudden availability of a sophisticated system that explained natural phenomena in nontheistic ways and that argued powerfully against the immortality of the soul, the afterlife, and a creator God threatened to supply the one weapon unbelief had lacked in the Middle Ages: good answers. At the same time, humanist scholars who idealized ancient Rome were eager to study a poem whose language and structure so often anticipated their beloved Aeneid. My book uncovers humanist methods for reconciling Christian and pagan philosophy and shows how atomism and ideas of emergent order and natural selection, so critical to our current thinking, became situated in Europe's intellectual landscape at the beginning of the scientific transformations of the seventeenth century. In it I employ a new quantitative method for analyzing marginalia in manuscripts and printed books, whose results expose how changes in scholarly reading practices over the course of the sixteenth century, fostered by the growth of printing, controlled the circulation of texts and gradually expanded Europe's receptivity to radical science, setting the stage for the scientific revolution.

I also work extensively on classical transformations, i.e., how, thanks to humanist enthusiasm for reconstructing the golden age of ancient Greece and Rome, material received from the classical and medieval worlds was transformed in Renaissance hands and in turn transformed the Renaissance world. I am working on a long-term project on the imagined antiquity believed in by Renaissance humanists, and how their efforts to reconstruct the ancient world aimed, not at the ancient world as we now understand it, but at a very different ancient world whose character can be reconstructed from Renaissance paratexts, imitations, paintings, period translations, biographies of ancients, forgeries, and spuria which we often dismiss today as simple errors. Along with the Classical Transformations Group at Texas A&M University and the Transformationen der Antike group at the Humboldt-Universität zu Berlin, I am working to change the way we think about reception studies, and bring greater attention to how each period transforms and is transformed by the materials it inherits from earlier eras.

Much of my research has been conducted in rare books libraries, especially in Rome and Florence, where I worked with Renaissance copies of classical texts, both manuscripts and printed books. I have been a Fulbright scholar in Italy and a graduate reader and later a fellow at the Villa I Tatti Harvard University Center for Italian Renaissance Studies. I completed my PhD and graduate teaching at Harvard University, and taught at Texas A&M University before coming to the University of Chicago. My article "Reading Lucretius in the Renaissance" (Journal of the History of Ideas, 73:3, [July 2012]: 395–416) won the 2013 I Tatti Prize for Best Article by a Junior Scholar, and the prize for the best article in the JHI.

All my projects stem from my overall interest in the relationship between ideas and historical change. Our fundamental convictions about what is true evolve over time, so different human peoples have, from their own perspectives, lived in radically different worlds. The universe which Thomas Aquinas thought he occupied was not the universe in which Plato or Machiavelli or Freud believed they lived, and such beliefs in turn shaped the futures they tried to build out of what they inherited from the past. Our own current efforts to build the future are likewise predicated on what we believe is true, but what we believe is not what any past culture has believed, nor what any future cultures will believe.

Princeton University, PhD '09

BIOGRAPHY

A historian of the Iranian world in late antiquity, ca. 200–800 CE, Payne's research focuses primarily on the dynamics of Iranian imperialism, specifically how the Iranian (or Sasanian) Empire successfully integrated socially, culturally, and geographically disparate populations from Arabia to Afghanistan into enduring political networks and institutions.

His recent book, A State of Mixture: Christians, Zoroastrians, and Iranian Political Culture in Late Antiquity, explores the problem of religious diversity within the empire, showing how Syriac-writing Christians could create a place for themselves in a political culture not of their own making. He is currently at work on the role of Zoroastrian religious institutions and the intersection of ideological and material dimensions in Iranian history.