A Companion to the Philosophy of History and Historiography by Aviezer Tucker

By Aviezer Tucker

The fifty entries during this Companion conceal the most concerns within the philosophies of historiography and heritage, together with average heritage and the practices of historians.• Written by way of a world and multi-disciplinary workforce of experts• A state of the art up to date photograph of present study within the field• a part of the well known Blackwell Companions sequence

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35–48. Hodder, I. (1991). Reading the Past, 2nd edn. (Cambridge: Cambridge University Press). Hume, D. (1975) [1740]. A Treatise of Human Nature, ed. L. A. , revd. P. H. Nidditch (Oxford: Clarendon Press). Kuhn, T. (1996). The Structure of Scientific Revolutions, 3rd edn. (Chicago: University of Chicago Press). , and Jacob, M. (1994). W. Norton). Atkinson, R. (1978). Knowledge and Explanation in History (Ithaca, NY: Cornell University Press). Bunzl, M. (1997). Real History (New York: Routledge).

The meaning of history, especially the meaning of national histories, is often represented as a line expressing continuity and direction, which also implies the stability of such a history. The ever-inspiring and vital question concerning the meaning of history has been asked in many different ways. Philosophies of history are adjusted to the demands of nations, states, and social movements; they change and react to every important event, such as revolutions, wars, and recently, the Holocaust, the end of the Cold War and the beginning of a new conflict between the west and the east.

Past theories must be described on their own terms and evaluated by their own standards. Anything else would be Whiggish. There is an inherent circularity in Collingwood’s method. Individual events and actions are understood by being situated in the larger context. But the larger context is understood by being built of individual events. It is a hermeneutic circle, and perhaps the only way to understand other people. Understanding humans may be a fundamentally different process than understanding the mindless objects studied in natural science.

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