Saturday, July 21, 2018

Philosophy of History (part V) Historiography and the philosophy of history



When historians discuss methodological issues in their research they more commonly refer to “historiography” than to “philosophy of history.” What is the relation between these bodies of thought about the writing of history? We should begin by asking the basic question: what is historiography? In its most general sense, the term refers to the study of historians' methods and practices. Any intellectual or creative practice is guided by a set of standards and heuristics about how to proceed, and “experts” evaluate the performances of practitioners based on their judgments of how well the practitioner meets the standards. So one task we always have in considering an expert activity is to attempt to identify these standards and criteria of good performance. This is true for theatre and literature, and it is true for writing history. Historiography is at least in part the effort to do this work for a particular body of historical writing.


Historians normally make truth claims, and they ask us to accept those claims based on the reasoning they present. So, a major aspect of the study of historiography has to do with defining the ideas of evidence, rigor, and standards of reasoning for historical inquiry. We presume that historians want to discover empirically supported truths about the past, and we presume that they want to offer inferences and interpretations that are somehow regulated by standards of scientific rationality.  So, the apprentice practitioner seeks to gain knowledge of the practices of his/her elders in the profession: what counts as a compelling argument, how to assess a body of archival evidence, how to offer or criticize an interpretation of complex events that necessarily exceeds the available evidence. The historiographer has a related task: he/she would like to be able to codify the main methods and standards of one historical school or another.

There are other desiderata governing a good historical work, and these criteria may change from culture to culture and epoch to epoch. Discerning the historian's goals is crucial to deciding how well he or she succeeds. So, discovering these stylistic and aesthetic standards that guide the historian's work is itself an important task for historiography. This means that the student of historiography will naturally be interested in the conventions of historical writing and rhetoric that are characteristic of a given period or school.

A full historiographic “scan” of a given historian might include questions like these: What methods of discovery does he/she use? What rhetorical and persuasive goals does he/she pursue? What models of explanation? What paradigm of presentation? What standards of style and rhetoric? What interpretive assumptions?

A historical “school” might be defined as a group of interrelated historians who share a significant number of specific assumptions about evidence, explanation, and narrative. Historiography becomes itself historical when we recognize that these frameworks of assumptions about historical knowledge and reasoning change over time. On this assumption, the history of historical thinking and writing is itself an interesting subject. How did historians of various periods in human history conduct their study and presentation of history? Under this rubric we find books on the historiography of the ancient Greeks; Renaissance historiography; or the historiography of German romanticism. Arnaldo Momigliano's writings on the ancient historians fall in this category (Momigliano 1990). In a nutshell, Momigliano is looking at the several traditions of ancient history-writing as a set of normative practices that can be dissected and understood in their specificity and their cultural contexts.

A second primary use of the concept of historiography is more present-oriented and methodological. It involves the study and analysis of historical methods of research, inquiry, inference, and presentation used by more-or-less contemporary historians. How do contemporary historians go about their tasks of understanding the past? Here we can reflect upon the historiographical challenges. Sometimes these issues have to do with the scarcity or bias in the available bodies of historical records. Sometimes they have to do with the difficulty of interpreting historical sources.

An important question that arises in historiography is that of the status of the notion of “global history.” One important reason for thinking globally as an historian is the fact that the history discipline—since the Greeks—has tended to be Eurocentric in its choice of topics, framing assumptions, and methods. Economic and political history, for example, often privileges the industrial revolution in England and the creation of the modern bureaucratic state in France, Britain, and Germany, as being exemplars of “modern” development in economics and politics. This has led to a tendency to look at other countries' development as non-standard or stunted. So global history is, in part, a framework within which the historian avoids privileging one regional center as primary and others as secondary or peripheral. Bin Wong makes this point very strongly in China Transformed (Wong 1997). Because China organized his bureaucratic state thousands of years ago.

Second is the related fact that when Western historical thinkers—for example, Hegel, Malthus, Montesquieu—have turned their attention to Asia, they have often engaged in a high degree of stereotyping without much factual historical knowledge. The ideas of Oriental despotism, Asian overpopulation, and Chinese stagnation have encouraged a cartoonish replacement of the intricate and diverse processes of development of different parts of Asia by a single-dimensional and reductive set of simplifying frameworks of thought. So, doing “global” history means paying rigorous attention to the specificities of social, political, and cultural arrangements in other parts of the world besides Europe.

So a historiography that takes global diversity seriously should be expected to be more agnostic about patterns of development, and more open to discovery of surprising patterns, twists, and variations in the experiences of India, China, Indochina, the Arab world, the Ottoman Empire, and Sub-Saharan Africa. Variation and complexity are what we should expect, not stereotyped simplicity. A global history needs to free itself from Eurocentrism.

This step away from Eurocentrism in outlook should also be accompanied by a broadening of the geographical range of what is historically interesting. So, a global history ought to be global and trans-national in its selection of topics—even while recognizing the fact that all historical research is selective. A globally oriented historian will recognize that the political systems of classical India are as interesting and complex as the organization of the Roman Republic.

An important current underlying much work in global history is the reality of colonialism through the nineteenth and twentieth centuries, and the equally important reality of anti-colonial struggles and nation building in the 1960s and 1970s. “The world” was important in the early-modern capitals of Great Britain, France, Germany, and Belgium because those nations exerted colonial rule in various parts of Africa, Asia, and South America. So there was a specific interest in gaining certain kinds of knowledge about those societies—in order to better govern them and exploit them. And post-colonial states had a symmetrical interest in supporting global historiography in their own universities and knowledge systems, in order to better understand and better critique the forming relations of the past.

A final way in which history needs to become global is to incorporate the perspectives and historical traditions of historians in non-western countries into the mainstream of discussion of major world developments. Indian and Chinese historians have their own intellectual traditions in conducting historical research and explanation; a global history is one that pays attention to the insights and arguments of these traditions. So global historiography has to do with a broadened definition of the arena of historical change to include Europe, Asia, Africa, the Middle East, and the Americas; a recognition of the complexity and sophistication of institutions and systems in many parts of the world; a recognition of the trans-national interrelatedness that has existed among continents for at least four centuries; and a recognition of the complexity and distinctiveness of different national traditions of historiography

Dominic Sachsenmaier provides a significant recent discussion of some of these issues .Sachsenmaier devotes much of his attention to the last point mentioned here, the “multiple global perspectives” point. He wants to take this idea seriously and try to discover some of the implications of different national traditions of academic historiography. He writes, “It will become quite clear that in European societies the question of historiographical traditions tended to be answered in ways that were profoundly different from most academic communities in other parts of the world”

As should be clear from these remarks, there is a degree of overlap between historiography and the philosophy of history in the fact that both are concerned with identifying and evaluating the standards of reasoning that are used in various historical traditions. That said, historiography is generally more descriptive and less evaluative than the philosophy of history. And it is more concerned with the specifics of research and writing than is the philosophy of history.

Topics from the historians


There is another current of thinking about the philosophy of history that deserves more attention from philosophers than it has so far received. It is the work of philosophically minded historians and historical social scientists treating familiar but badly understood historical concepts: causation, historical epoch, social structure, human agency, mentality, and the like. These writings represent a middle-level approach to issues having to do with the logic of historical discourse. This approach puts aside the largest questions—“Does history have meaning?”, “Can we have knowledge of the past?”—in favor of questions that are more intimately associated with the actual reasoning and discourse of historians as they attempt to categorize and explain the past.

Contributions at this level might be referred to as “middle-level historical ontology”. This aspect of current philosophy of history brings the discipline into close relation to the philosophy of the special sciences (biology, sociology, archaeology). Philosophically reflective historians ask critical questions about the concepts and assumptions that are often brought into historical thinking, and they attempt to provide more adequate explication of these concepts given their own encounters with the challenges of historical research and historical explanation. William Sewell provides an example in his treatment of the concept of a “historical event” and the associated assumptions that social scientists make about the temporality of historical events. Andrew Abbott questions the assumptions that historians make about the ontological status of “historical things” (for example, the Chicago school of sociology), arguing that historical things are inherently malleable and plastic over time. Charles Tilly challenges a common assumption that causal reasoning depends on identifying background causal regularities; he argues instead for an approach to causal reasoning that emphasizes the role of concrete causal mechanisms,. Simon Schama questions the concept of an objective historical narrative that serves to capture the true state of affairs about even fairly simple historical occurrences. Charles Sabel casts doubt on the idea of fixed patterns of historical development, arguing that there were alternative pathways available even within the classic case of economic development in western Europe. Marshall Sahlins underlines the essential role that the interpretation of culture should play in our ability to read history—whether of the Peloponnesian War or the Polynesian War, and sheds important new light on the question of the “historical subject” or agent of history . And the literary critic and advocate of the “new historicism” in literary studies, Stephen Greenblatt, demonstrates the historical insights that can result from a close literary reading of some of the primary documents of history—for example, the journals of Christopher Columbus. As these examples illustrate, there is ample room for productive exchange between philosophers with an interest in the nature of history and the historians and social scientists who have reflected deeply on the complexities of the concepts and assumptions we use in historical analysis.

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