Influence
Toynbee's ideas have annoyed many historians and he was seldom cited after 1960. Comparative history, to which his approach belongs, has been in the doldrums. The Canadian economic historian Harold Adams Innis is a notable exception. Following Toynbee and others (Spengler, Kroeber, Sorokin, Cochrane), Innis examined the flourishing of civilizations in terms of administration of empires and media of communication.
Toynbee's overall theory was taken up by some scholars, for example, Ernst Robert Curtius, as a sort of paradigm in the post-war period. Curtius wrote as follows in the opening pages of European Literature and the Latin Middle Ages (1953 English translation), following close on Toynbee, as he sets the stage for his vast study of medieval Latin literature. Not all would agree with his thesis, of course; but his unit of study is the Latin-speaking world of Christendom and Toynbee's ideas feed into his account very naturally:
How do cultures, and the historical entities which are their media, arise, grow and decay? Only a comparative morphology with exact procedures can hope to answer these questions. It was Arnold J. Toynbee who undertook the task. Each of these historical entities, through its physical and historical environment and through its inner development, is faced with problems of which it must stand the test. Whether and how it responds to them decides its destiny. The economic and social revolutions after the Second Punic War had obliged Rome to import great hordes of slaves from the East. These form an "inner proletariat", bring in Oriental religions, and provide the basis on which Christianity, in the form of a "universal church", will make its way into the organism of the Roman universal state. When after the "interregnum" of the barbarian migrations, the Greco-Roman historical entity, in which the Germanic peoples form an "outer proletariat", is replaced by the new Western historical entity, the latter crystallizes along the line Rome-Northern Gaul, which had been drawn by Caesar. But the Germanic "barbarians" fall prey to the church, which had survived the universal-state end phase of antique culture. They thereby forgo the possibility of bringing a positive intellectual contribution to the new historical entity. More precisely: The Franks gave up their language on the soil of Romanized Gaul. According to Toynbee, the life curves of cultures do not follow a fatally predetermined course, as they do according to Spengler.
— E R Curtius, European Literature and the Latin Middle Ages, 1953
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