Chapter 1: Introduction
Positivism: a philosophical system that holds that every rationally justifiable assertion can be scientifically verified or is capable of logical or mathematical proof, and that therefore rejects metaphysics and theism.
Epistemology: the theory of knowledge, especially with regard to its methods, validity, and scope. Epistemology is the investigation of what distinguishes justified belief from opinion.
Metaphysics: the branch of philosophy that deals with the first principles of things, including abstract concepts such as being, knowing, substance, cause, identity, time, and space.
Differences between psychology, history and philosophy:
“Thought in its relation to its object is not mere thought but knowledge; thus, what is for psychology the theory of mere thought, of mental events in abstraction from any object, is for philosophy the theory of knowledge. Where the psychologist asks himself: How do historians think? the philosopher asks himself: How do historians know? How do they come to apprehend the past? Conversely, it is the historian’s business, not the philosopher’s, to apprehend the past as a thing in itself, to say for example that so many years ago such-and-such events actually happened. The philosopher is concerned with these events not as things in themselves but as things known to the historian, and to ask, not what kind of events they were and when and where they took place, but what it is about them that makes it possible for historians to know them.”
Philosophy of History is not History (it does not seek to understand historical events in and of themselves) and it is not Psychology (it does not seek to understand the thought process of Historians). It seeks to examine Historians' way of knowing.
“For the philosopher, the fact demanding attention is neither the past by itself, as it is for the historian, nor the historian’s thought about it by itself, as it is for the psychologist, but the two things in their mutual relation.”
A new type of philosophy is needed because the three existing types are not sufficient for studying the historical type of knowledge. These three existing types of philosophy are:
1. Philosophy based on mathematical logic
2. Theology
3. Science/Naturalism
History as a science, as we know it, is relatively new (1800s)
History is a special form of thought, philosophical questions about it may only be answered by people who are both historians and philosophers
There are four questions about history that need answering:
1. What is history? → a kind of research or inquiry, a way of answering questions about past events
2. What is history about? → actions of human beings that may have been done in the past
3. How does history proceed? → by the interpretation of evidence, ie documents
4. What is history for? → human self-knowledge (! this is a bit of a surprise to me)
“history is ‘for’ human self-knowledge. It is generally thought to be of importance to man that he should know himself: where knowing himself means knowing not his merely personal peculiarities, the things that distinguish him from other men, but his nature as man. Knowing yourself means knowing, first, what it is to be a man; secondly, knowing what it is to be the kind of man you are; and thirdly, knowing what it is to be the man you are and nobody else is. Knowing yourself means knowing what you can do; and since nobody knows what he can do until he tries, the only clue to what man can do is what man has done. The value of history, then, is that it teaches us what man has done and thus what man is.”
“Historians nowadays think that history should be (a) a science, or an answering of questions; (b) concerned with human actions in the past; (c) pursued by interpretation of evidence; and (d) for the sake of human self-knowledge.”
History “is self-revelatory, or exists in order to tell man what man is by telling him what man has done.”
Did the ancients have history? → not as we know it. They had something “which in certain ways resembled history” referred to as “historiography” in the text. Documents from ancient history do not answer questions and are not the fruits of research, rather they merely contain assertions of what the writer already knows.