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Philosophy of history
The term philosophy of history refers to the theoretical aspect of history, in two senses. It is customary to
distinguish critical philosophy of history from speculative philosophy of history. Critical philosophy of history is
the "theory" aspect of the discipline of academic history, and deals with questions such as the nature of historical
evidence, the degree to which objectivity is possible, etc. Speculative philosophy of history is an area of philosophy
concerning the eventual significance, if any, of human history.[1] Furthermore, it speculates as to a possible
teleological end to its developmentthat is, it asks if there is a design, purpose, directive principle, or finality in the
processes of human history. Part of Marxism, for example, is speculative philosophy of history. Another example is
the "historiosophy", term coined by Gershom Scholem to describe his understanding of history and metaphysics.[2]
Though there is some overlap between the two aspects, they can usually be distinguished; modern professional
historians tend to be skeptical about speculative philosophy of history.
Sometimes critical philosophy of history is included under historiography. Philosophy of history should not be
confused with the history of philosophy, which is the study of the development of philosophical ideas through time.
Speculative philosophy of history asks at least three basic questions:
What is the proper unit for the study of the human past the individual subject? The family, polis ("city") or
sovereign territory? The civilization or culture? Or the whole of the human species?
Are there any broad patterns that we can discern through the study of the human past? Are there, for example,
patterns of progress? Or cycles? Is history deterministic? Or are there no patterns or cycles, and is human history
random? Related to this is the study of individual agency and its impact in history, functioning within, or opposed
to, larger trends and patterns.
If history can indeed be said to progress, what is its ultimate direction? What (if any) is the driving force of that
progress?
Pre-modern history
In the Poetics, Aristotle argued that poetry is superior to history because poetry speaks of what must or should be
true rather than merely what is true. This reflects early axial concerns (good/bad, right/wrong) over metaphysical
concerns for what "is". Accordingly, classical historians felt a duty to ennoble the world. In keeping with philosophy
of history, it is clear that their philosophy of value imposed upon their process of writing historyphilosophy
influenced method and hence product.
Herodotus, considered by some as the first systematic historian, and, later, Plutarch freely invented speeches for their
historical figures and chose their historical subjects with an eye toward morally improving the reader. History was
supposed to teach one good examples to follow. The assumption that history "should teach good examples"
influenced how history was written. Events of the past are just as likely to show bad examples that are not to be
followed, but these historians would either not record them or re-interpret them to support their assumption of
history's purpose. [citation needed]
From the Classical period to the Renaissance, historians alternated between focusing on subjects designed to
improve mankind and on a devotion to fact. History was composed mainly of hagiographies of monarchs or epic
poetry describing heroic gestures such as the Song of Roland about the Battle of Roncevaux Pass, during
Charlemagne's first campaign to conquer the Iberian peninsula.
In the 14th century, Ibn Khaldun, who is considered one of the fathers of the philosophy of history, discussed his
philosophy of history and society in detail in his Muqaddimah (1377). His work was a culmination of earlier works
by Sociology in medieval Islam in the spheres of Islamic ethics, political science, and historiography, such as those
of al-Farabi, Ibn Miskawayh, al-Dawwani, and Nasir al-Din al-Tusi.[3] Ibn Khaldun often criticized "idle superstition
and uncritical acceptance of historical data." As a result, he introduced a scientific method to the philosophy of
Philosophy of history
history, which was considered something "new to his age," and he often referred to it as his "new science," which is
now associated with historiography.[4] His historical method also laid the groundwork for the observation of the role
of state, communication, propaganda, and systematic bias in history.[3]
By the 18th century, historians had turned toward a more positivist approach focusing on fact as much as possible,
but still with an eye on telling histories that could instruct and improve. Starting with Fustel de Coulanges and
Theodor Mommsen, historical studies began to progress towards a more modern scientific form. In the Victorian era,
the debate in historiography thus was not so much whether history was intended to improve the reader, but what
causes turned history and how historical change could be understood.
Philosophy of history
Cyclical conceptions were maintained in the 19th and 20th centuries by authors such as Oswald Spengler, Nikolay
Danilevsky, and Paul Kennedy, who conceived the human past as a series of repetitive rises and falls. Spengler, like
Butterfield was writing in reaction to the carnage of the first World War, believed that a civilization enters upon an
era of Caesarism after its soul dies. He thought that the soul of the West was dead and Caesarism was about to begin.
The recent development of mathematical models of long-term secular sociodemographic cycles has revived interest
in cyclical theories of history (see, for example, Historical Dynamics [5] by Peter Turchin, or Introduction to Social
Macrodynamics[6] by Andrey Korotayev et al.).
Sustainable history
"Sustainable History and the Dignity of Man" is a philosophy of history proposed by Nayef Al-Rodhan, where
history is defined as a durable progressive trajectory in which the quality of life on this planet or all other planets is
premised on the guarantee of human dignity for all at all times under all circumstances.[7] This theory views history
as a linear progression propelled by good governance, which is, in turn, to be achieved through balancing the
emotional, amoral, and egoistic elements of human nature with the human dignity needs of reason, security, human
rights, accountability, transparency, justice, opportunity, innovation, and inclusiveness.[8]
Human dignity lies at the heart of this theory and is paramount for ensuring the sustainable history of humankind.
Among other things, human dignity means having a positive sense of self and instilling individuals with respect for
the communities to which they belong. Thus, reconciling humans' predisposition for emotionally self-interested
behavior with the imperatives of human dignity appears as the one of the most important challenges to global
policymakers.[9] At national level, they have to protect their citizens against violence and provide them with access
to food, housing, clothes, health care, and education. Basic welfare provision and security are fundamental to
ensuring human dignity. Environment and ecological considerations need to be addressed as well. Finally, cultural
diversity, inclusiveness and participation at all levels, of all communities are key imperatives of human dignity.
In this respect, the sustainable history philosophy challenges existing concepts of civilisations, such as Samuel
Huntington's 'clash of civilisations.[10] Instead, it argues that human civilisation should not be thought of as
consisting of numerous separate and competing civilisations, but rather it should be thought of collectively as only
one human civilisation. Within this civilisation are many geo-cultural domains that comprise sub-cultures. Nayef
Al-Rodhan envisions human civilisation as an ocean into which the different geo-cultural domains flow like rivers,
"The Ocean Model of one Human Civilization". At points where geo-cultural domains first enter the ocean of human
civilisation, there is likely to be a concentration or dominance of that culture. However, over time, all the rivers of
geo-cultural domains become one. There is fluidity at the ocean's centre and cultures have the opportunity to borrow
between them. Under such historical conditions the most advanced forms of human enterprise can thrive and lead us
to a 'civilisational triumph'. Nevertheless, there are cases where geographical proximity of various cultures can also
lead to friction and conflict.
Nayef Al-Rodhan concludes that within an increasingly globalised, interconnected and interdependent world, human
dignity cannot be ensured globally and in a sustainable way through sole national means. A genuine global effort is
required to meet the minimum criteria of human dignity globally. Areas such as conflict prevention, socio-economic
justice, gender equality, protection of human rights, environmental protection require a holistic approach and a
common action.
Philosophy of history
Philosophy of history
Social evolutionism
Inspired by the Enlightenment's ideal of progress, social evolutionism became a popular conception in the 19th
century. Auguste Comte's (17981857) positivist conception of history, which he divided into the theological stage,
the metaphysical stage and the positivist stage, brought upon by modern science, was one of the most influential
doctrines of progress. The Whig interpretation of history, as it was later called, associated with scholars of the
Victorian and Edwardian eras in Britain, such as Henry Maine or Thomas Macaulay, gives an example of such
influence, by looking at human history as progress from savagery and ignorance toward peace, prosperity, and
science. Maine described the direction of progress as "from status to contract," from a world in which a child's whole
life is pre-determined by the circumstances of his birth, toward one of mobility and choice.
The publication of Darwin's The Origin of Species in 1859 introduced human evolution. However, it was quickly
transposed from its original biological field to the social field, in "social Darwinism" theories. Herbert Spencer, who
coined the term "survival of the fittest," or Lewis Henry Morgan in Ancient Society (1877) developed evolutionist
theories independent from Darwin's works, which would be later interpreted as social Darwinism. These
19th-century unilineal evolution theories claimed that societies start out in a primitive state and gradually become
more civilised over time, and equated the culture and technology of Western civilisation with progress.
Ernst Haeckel formulated his recapitulation theory in 1867, which stated that "ontogeny recapitulates phylogeny":
the evolution of each individual reproduces the species' evolution, such as in the development of embryos. Hence, a
child goes through all the steps from primitive society to modern society. This was later discredited.[citation needed]
Haeckel did not support Darwin's theory of natural selection introduced in The Origin of Species (1859), rather
believing in a Lamarckian inheritance of acquired characteristics.
Progress was not necessarily, however, positive. Arthur Gobineau's An Essay on the Inequality of the Human Races
(185355) was a decadent description of the evolution of the "Aryan race" which was disappearing through
miscegenation. Gobineau's works had a large popularity in the so-called scientific racism theories that developed
during the New Imperialism period.
After the first world war, and even before Herbert Butterfield (19001979) harshly criticized it, the Whig
interpretation had gone out of style. The bloodletting of that conflict had indicted the whole notion of linear progress.
Paul Valry famously said: "We civilizations now know ourselves mortal."
However, the notion itself didn't completely disappear. The End of History and the Last Man (1992) by Francis
Fukuyama proposed a similar notion of progress, positing that the worldwide adoption of liberal democracies as the
single accredited political system and even modality of human consciousness would represent the "End of History".
Fukuyama's work stems from an Kojevian reading of Hegel's Phenomenology of Spirit (1807).
Unlike Maurice Godelier who interprets history as a process of transformation, Tim Ingold suggests that history is a
movement of autopoiesis[12]
A key component to making sense of all of this is to simply recognize that all these issues in social evolution merely
serve to support the suggestion that how one considers the nature of history will impact the interpretation and
conclusions drawn about history. The critical under-explored question is less about history as content and more about
history as process.
In 2011 Steven Pinker wrote a history of violence and humanity from an evolutionary perspective in which he shows
that violence has declined statistically over time.[13]
Philosophy of history
Philosophy of history
Philosophy of history
In Great Britain, this historico-political discourse was used by the bourgeoisie, the people and the aristocracy as a
means of struggle against the monarchy - cf. Edward Coke or John Lilburne. In France, Boulainvilliers, Nicolas
Frret, and then Sieys, Augustin Thierry, and Cournot reappropriated this form of discourse. Finally, at the end of
the 19th century, this discourse was incorporated by racialist biologists and eugenicists, who gave it the modern
sense of "race" and, even more, transformed this popular discourse into a "state racism" (Nazism). According to
Foucault, Marxists also seized this discourse and took it in a different direction, transforming the essentialist notion
of "race" into the historical notion of "class struggle", defined by socially structured position: capitalist or
proletarian. This displacement of discourse constitutes one of the bases of Foucault's thought: discourse is not tied to
the subject, rather the "subject" is a construction of discourse. Moreover, discourse is not the simple ideological and
mirror reflexion of an economical infrastructure, but is a product and the battlefield of multiples forceswhich may
not be reduced to the simple dualist contradiction of two energies.
Foucault shows that what specifies this discourse from the juridical and philosophical discourse is its conception of
truth: truth is no longer absolute, it is the product of "race struggle". History itself, which was traditionally the
sovereign's science, the legend of his glorious feats, became the discourse of the people, a political stake. The subject
is not any more a neutral arbitrate, judge, or legislator, as in Solon's or Kant's conceptions. Therefore, - what became
- the "historical subject" must search in history's furor, under the "juridical code's dried blood", the multiple
contingencies from which a fragile rationality temporarily finally emerged. This may be, perhaps, compared to the
sophist discourse in Ancient Greece. Foucault warns that it has nothing to do with Machiavelli's or Hobbes's
discourse on war, for to this popular discourse, the Sovereign is nothing more than "an illusion, an instrument, or, at
the best, an enemy. It is {the historico-political discourse} a discourse that beheads the king, anyway that dispenses
itself from the sovereign and that denounces it".
Philosophy of history
Philosophy of history
References
[1] E.g. W. H. Walsh, Introduction to the Philosophy of History (1951) ch.1 s.2.
[2] Gershom Scholem (http:/ / plato. stanford. edu/ entries/ scholem/ ), Stanford Encyclopedia of Philosophy
[3] H. Mowlana (2001). "Information in the Arab World", Cooperation South Journal 1.
[4] Ibn Khaldun, Franz Rosenthal, N. J. Dawood (1967), The Muqaddimah: An Introduction to History, p. x, Princeton University Press, ISBN
0-691-01754-9.
[5] http:/ / www. eeb. uconn. edu/ faculty/ turchin/ HistDyn. htm
[6] URSS.ru (http:/ / urss. ru/ cgi-bin/ db. pl?cp=& page=Book& id=37484& lang=en& blang=en& list=14)
[7] Nayef R.F. Al-Rodhan, Sustainable History and the Dignity of Man: A Philosophy of History and Civilisational Triumph (Berlin: LIT (http:/ /
www. lit-verlag. de/ isbn/ 3-643-80005-3), 2009)
[8] GCSP (http:/ / www. gcsp. ch/ Globalisation/ Publications/ Faculty-Publications/ Books-and-Edited-Volumes/
Sustainable-History-and-the-Dignity-of-Man-A-Philosophy-of-History-and-Civilisational-Triumph)
[9] Geneva Press Club (http:/ / www. pressclub. ch/ menu/ events/ event_060710_1130. htm)
[10] Bookpleasures (http:/ / www. bookpleasures. com/ websitepublisher/ articles/ 2610/ 1/
-Sustainable-History-and-the-Dignity-of-Man-Reviewed-By-Norm-Goldman-of-Bookpleasurescom/ Page1. html)
[11] Hegel, Philosophy of Right (1820), "Preface"
[12] Ingold, T. On the Distinction between Evolution and History. Social Evolution & History,. Vol. 1, num. 1. 2002. Pp. 5-24. P. 9,
socionauki.ru (http:/ / www. socionauki. ru/ journal/ articles/ 130380/ )
[13] " The better angels of our nature, a history of violence and humanity ", by Steven Pinker, published 2012 by Penguin books
ISBN978-0-141-03464-5
[15] Colonialism through the school books - The hidden history of the Algerian war (http:/ / mondediplo. com/ 2001/ 04/ 04algeriatorture), Le
Monde diplomatique, April 2001 /
[16] Curran, Vivian Grosswald (2000) Herder and the Holocaust: A Debate About Difference and Determinism in the Context of Comparative
Law in F. C. DeCoste, Bernard Schwartz (eds.) Holocaust's Ghost: Writings on Art, Politics, Law and Education pp.413-5 (http:/ / books.
google. com/ books?id=lLnBSq7YP0gC& pg=PA413& lpg=PA413)
[17] Parkinson, G.H.R An Encyclopedia of Philosophy pp.800, 807, 820 (http:/ / books. google. com/ books?id=IqbJnEYKpW4C& pg=PA807)
[18] Curran, Vivian Grosswald (2000) Herder and the Holocaust: A Debate About Difference and Determinism in the Context of Comparative
Law in F. C. DeCoste, Bernard Schwartz (eds.) Holocaust's Ghost: Writings on Art, Politics, Law and Education p.415 (http:/ / books. google.
com/ books?id=lLnBSq7YP0gC& pg=PA415& lpg=PA415)
[19] Rubinoff, Lionel History, Philosophy and Historiography: Philosophy and the Critique of Historical Thinking, in William Sweet The
Philosophy of History: A Re-Examination, Chapter 9 p.171 (http:/ / books. google. com/ books?id=vjtv_AOBJ4MC& pg=PA171&
lpg=PA171)
[20] Andrew Holland Access to History: Russia and its Rulers 1855-1964 (OCR): Themes (http:/ / books. google. com/
books?id=cdsvVatrQ_AC& pg=RA3-PA7-IA5) p.7
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Philosophy of history
Further reading
Berkhofer, Robert F. Beyond the great story: history as text and discourse. (Harvard University Press, 1995)
Berlin, Isaiah. Three critics of the Enlightenment: Vico, Hamann, Herder, (2000)
Rose, Elizabeta "The Philosophy of History" Writings of the Contemporary World (2011)
Collingwood, R. G. The idea of history. (1946)
Danto, Arthur Coleman. Analytical philosophy of history (1965)
Dilthey, Wilhelm. Introduction to the human sciences ed. by R. A. Makkreel and F. Rodi. (1883; 1989)
Gardiner, Patrick L. The nature of historical explanation. (1952)
Gardiner, Patrick L. ed. The philosophy of history, Oxford readings in philosophy. (1974)
Mink, Louis O. "Narrative form as a cognitive instrument." in The writing of history: Literary form and historical
understanding, Robert H. Canary and Henry Kozicki, eds. Madison, Wisconsin: The University of Wisconsin
Press, 1978.
Ricoeur, Paul. Time and Narrative, Volume 1 and 2, University Of Chicago Press, 1990.
---. History and Truth. Translated by Kathleen McLaughlin and David Pellauer. Chicago and London: U of
Chicago P, 1983.
Jameson, Frederic. The Political Unconscious: Narrative as a Socially Symbolic Act, Ithaca: Cornell University
Press, 1981.
Muller, Herbert J. The Uses of the Past, New York, New York: Oxford University Press, 1952.
Walsh, W.H. An Introduction to Philosophy of History. 1951.
White, Hayden V. Metahistory: The Historical Imagination in Nineteenth-Century Europe. (Johns Hopkins
University Press, 1973).
White, Hayden V. The Fiction of Narrative: Essays on History, Literature, and Theory, 1957-2007. (Johns
Hopkins University Press, 2010). Ed. Robert Doran.
Gisi, Lucas Marco: Einbildungskraft und Mythologie. Die Verschrnkung von Anthropologie und Geschichte im
18. Jahrhundert, Berlin, New York: de Gruyter, 2007.
External links
An Introduction to the Philosophy of History (http://www.galilean-library.org/int18.html) by Paul Newall,
aimed at beginners.
Anthony K. Jensen, Philosophy of History (http://www.iep.utm.edu/history/), Internet Encyclopedia of
Philosophy (http://en.wikipedia.org/wiki/Internet_Encyclopedia_of_Philosophy)
Daniel Little, Philosophy of History (http://plato.stanford.edu/entries/history/), Stanford Encyclopedia of
Philosophy
IDENTITIES: How Governed, Who Pays? (http://vlib.iue.it/carrie/texts/carrie_books/paksoy-7/)
The Explanation of Action in History (http://www.humboldt.edu/~essays/sandis.html) by Constantine Sandis,
Essays in Philosophy, Vol. 7, No. 2, June 2006.
Web Portal on Philosophy of History, Historiography and Historical Culture (http://www.culturahistorica.es/
welcome.html)
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