Journal articles: 'Historicisme'

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Bevir, Mark. "Kontekstualisme - Fra modernistisk metode til post-analytisk historicisme?" Slagmark - Tidsskrift for idéhistorie, no. 67 (March 9, 2018): 109–20. http://dx.doi.org/10.7146/sl.v0i67.104254.

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This article provides a critical history of the Cambridge School of intellectual history. Laslett’s work on Locke appeared to vindicate modernist historicism. Laslett shunned the broad narratives of romantic developmental historicists. He relied on bibliographies, unpublished manuscripts, and other evidence to establish atomized facts and thus textual interpretations. Pocock and Skinner’s theories defended modernist historicism. They argued historians should situate texts in contexts and prove interpretations correct by using modernist methods to establish empirical facts. They attacked approaches that read authors as contributing to perennial debates or aiming at a coherent metaphysics. I argue we should reject modernist historicism with its methodological focus; we should adopt a post-analytic historicism focused on philosophical issues arising from analyses of the human sciences as studying actions by attributing meanings to actors and showing how these meanings fit into larger webs of belief.

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Polleri, Matteo. "Par-delà vitalisme et historicisme." Multitudes 96, no. 3 (2024): 62–66. http://dx.doi.org/10.3917/mult.096.0062.

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Cet article est consacré à un problème qui a été récemment au centre des débats consacrés à la pensée d’Antonio Negri : l’oscillation entre « vitalisme » et « historicisme » qui caractérise sa définition du « pouvoir constituant » de la multitude. Je propose de réfuter l’une des principales objections philosophiques qu’il a reçues : l’accusation de « vitalisme ». L’un des chantiers de réflexion laissés ouverts par Negri concerne la question de l’articulation entre multiplicité et unité, prolifération et composition des temporalités, des sujets et des pratiques du « pouvoir constituant » de la multitude.

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Rockmore, Tom. "Philosophie russe, philosophie soviétique et historicisme." Diogène 223, no. 3 (2008): 4. http://dx.doi.org/10.3917/dio.223.0004.

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Durand-Gasselin, Jean-Marc. "Habermas lecteur de Popper : faillibilisme et historicisme." Archives de Philosophie 82, no. 1 (2019): 105. http://dx.doi.org/10.3917/aphi.821.0105.

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Hvattum, Mari. "Un historicisme hétéronome. L’Assyrie de Gottfried Semper." Revue germanique internationale, no. 26 (December 27, 2017): 57–69. http://dx.doi.org/10.4000/rgi.1679.

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Di Brizio, Maria Beatrice. "«Présentisme» et «Historicisme» dans l’historiographie de G. W. Stocking." Gradhiva 18, no. 1 (1995): 77–89. http://dx.doi.org/10.3406/gradh.1995.1536.

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Jeudy, Fabienne. "À l’origine du gothique comtois : entre esthétique cistercienne et historicisme." Livraisons d histoire de l architecture, no. 25 (June 10, 2013): 69–81. http://dx.doi.org/10.4000/lha.306.

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Mosser, Monique. "Jardins « Fin de Siècle » en France : Historicisme, Symbolisme et Modernité." Revue de l'art N° 129, no. 3 (2000): 41–60. http://dx.doi.org/10.3917/rda.129.0041.

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Bevir, Mark, and Naomi Choi. "Anglophone Historicisms." Journal of the Philosophy of History 9, no. 3 (2015): 327–46. http://dx.doi.org/10.1163/18722636-12341306.

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This paper explores the place of historicism in Anglophone and especially analytic philosophy. Analytic philosophy arose as part of a general modernist revolt against the developmental historicisms of the nineteenth century with their faith in progress. Modernism inspired more formal approaches to knowledge, philosophy, and the human sciences. It is, however, a mistake to assume the rise of modernism and analytic philosophy left no space for historicism. Three main traditions of historicism continued to persist in Anglophone philosophy through the twentieth century. First, the lingering presence of idealism continued to inspire the historicism of philosophers such as R. G. Collingwood and later Charles Taylor. Second, modernist historians, such as Quentin Skinner, sometimes grabbed at arguments from analytic philosophy to defend their methodological agendas. Third, the rise of holistic themes in analytic philosophy opened the way to historicist moments and themes in philosophers such as Ludwig Wittgenstein, Donald Davidson, and Richard Rorty.

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Axtell, Guy. "The Dialectics of Objectivity." Journal of the Philosophy of History 6, no. 3 (2012): 339–68. http://dx.doi.org/10.1163/18722636-12341236.

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Abstract This paper develops under-recognized connections between moderate historicist methodology and character (or virtue) epistemology, and goes on to argue that their combination supports a “dialectical” conception of objectivity. Considerations stemming from underdetermination problems motivate our claim that historicism requires agent-focused rather than merely belief-focused epistemology; embracing this point helps historicists avoid the charge of relativism. Considerations stemming from the genealogy of epistemic virtue concepts motivate our claim that character epistemologies are strengthened by moderate historicism about the epistemic virtues and values at work in communities of inquiry; embracing this point helps character epistemologists avoid the charge of objectivism.

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Gill, Michael J., Michael R. Andreychik, and Phillip D. Getty. "Those who ignore the past are doomed…to be heartless: Lay historicist theory is associated with humane responses to the struggles and transgressions of others." PLOS ONE 16, no. 2 (2021): e0246882. http://dx.doi.org/10.1371/journal.pone.0246882.

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When one learns that current struggles or transgressions of an individual or group are rooted in an unfortunate history, one experiences compassion and reduced blame. Prior research has demonstrated this by having participants receive (or not) a concrete historicist narrative regarding the particular individual or group under consideration. Here, we take a different approach. We explore the possibility that everyday people show meaningful variation in a broad lay theory that we call lay historicism. Lay historicists believe that—as a general fact—people’s psychological characteristics and life outcomes are powerfully molded by their life histories. We present eight studies linking lay historicism to broad tendencies toward compassion and non-blaming. Collectively, Studies 1–5 suggest that lay historicism affects compassion and blame, respectively, via distinct mechanisms: (1) Lay historicism is associated with compassion because it creates a sense that—as a general fact—past suffering lies behind present difficulties, and (2) lay historicism is associated with blame mitigation because historicists reject the idea that—as a general fact—people freely and autonomously create their moral character. Thus, lay historicism increases compassion and decreases blame via distinct mechanisms. The remaining studies diversify our evidence base. Study 6 examines criminal justice philosophies rather than broad moral traits (as in the earlier studies) and shows that lay historicism is associated with preference for humane criminal justice philosophies. Study 7 moves from abstract beliefs to concrete situations and shows that lay historicism predicts reduced blaming of an irresponsible peer who is encountered face-to-face. One additional study—in our Supplemental Materials—shows that lay historicism predicts lower levels of blaming on implicit measures, although only among those who also reject lay controllability theories. Overall, these studies provide consistent support for the possibility that lay historicism is broadly associated with humane responding to the struggles and transgressions of others.

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St-Laurent, Guillaume. "La solution implicite de Charles Taylor au problème de l’« historicisme transcendental »." Symposium 21, no. 2 (2017): 179–207. http://dx.doi.org/10.5840/symposium201721226.

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den Hollander, Jaap. "Beyond Historicism: From Leibniz to Luhmann." Journal of the Philosophy of History 4, no. 2 (2010): 210–25. http://dx.doi.org/10.1163/187226310x509538.

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AbstractThe phrase ‘beyond historicism’ is usually associated with Bielefeld historians like Hans Ulrich Wehler and Jürgen Kocka, who attempted to turn the study of history into a social science, but a better candidate would be the sociologist Niklas Luhmann, who happened to teach as well in Bielefeld during the 1970’s and 1980’s. Luhmann had little affinity with the project of his colleagues from the history department. He took the opposite view that the social sciences suffered from a naive enlightenment view and should become more history minded. Like the historicists of the early nineteenth century Luhmann was indirectly inspired by the philosophy of Leibniz. Although Luhmann’s theory of social systems may seem miles away from the daily interests of most historians, it can be interpreted as an Aufhebung of historicism. This will be demonstrated for two important concepts, the autopoietic system which incorporates the historicist notion of individuality and the concept of second order observation which can be read as an abstract redescription of what historicists meant by the historical method.

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Souici, Imene Lydia. "Entre renouveau et historicisme : les imaginaires arabo-andalous dans l’architecture de l’Algérie contemporaine." Caietele Echinox 40 (June 28, 2021): 296–310. http://dx.doi.org/10.24193/cechinox.2021.40.23.

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"In this article, we look at the new architectural projects in Algeria that use the legacies of the Andalusian past, in an ideological and / or aesthetic impulse. We have traced back the history of the country to draw the theoretical foundations and principles of this trend. The exploration of the history of Andalusian architecture in Algeria is also an important point in the process of understanding this historicist architecture. In this contribution, we will examine buildings that are inspired by the Andalusian past, from the Center of Andalusian Studies to the Cultural Palace of the Wilaya of Tlemcen in western Algeria."

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Bacik, Gokhan. "Hermeneutics in Contemporary Turkey: An Analysis of Turkish Historicists." Religions 12, no. 11 (2021): 1027. http://dx.doi.org/10.3390/rel12111027.

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The hermeneutical turn in Islamic studies has also affected Islamic scholarship in Turkey, a country where traditional Sunnism historically dominates. Historicism in Islamic studies became an influential intellectual and academic current in Turkey after the 1990s. This was mostly because the first generation of Turkish scholars, who associated themselves with historicism through complex engagement with Quranic hermeneutics in their studies, emerged in the 1990s. In this article, I analyze Mustafa Öztürk, İlhami Güler, and Ömer Özsoy, the architects of the historicist turn of the 1990s in Turkey who are still prominent. The article explains: (i) The Turkish historicists’ views on the nature of the Quran; (ii) Their hermeneutical approach in interpreting the Quran; and (iii) Illustrates how they apply the hermeneutical approach to the interpretation of the Quran by presenting how they interpret the Quran’s relevant verses on corporal punishment/chopping and divorce. The article aims to detail historicism in Turkey by studying its leading scholars.

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MAZA, SARAH. "STEPHEN GREENBLATT, NEW HISTORICISM, AND CULTURAL HISTORY, OR, WHAT WE TALK ABOUT WHEN WE TALK ABOUT INTERDISCIPLINARITY." Modern Intellectual History 1, no. 2 (2004): 249–65. http://dx.doi.org/10.1017/s1479244304000149.

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Michael Warner, a literary critic with a keen sense of history, wrote in 1987 that “New Historicism is a label that historians don't like very much because they understand something different by historicism. But nobody's asking historians….” This essay is an answer to questions nobody asked me, questions about interdisciplinarity and the differences between literary critical and historical practices. A return to historically informed literary criticism, which many critics still consider a dominant trend in the profession, emerged in the early 1980s following the publication of Stephen Greenblatt's acclaimed Renaissance Self-Fashioning (1980). Reacting as it did against the decontextualized abstractions of New Criticism and Deconstruction, the movement soon labeled New Historicism sought to breathe new life into canonical texts by relating them to non-literary texts and social practices of their day. This historicist inclination should have formed the basis for a coming together of the movement's practitioners with historians interested in literary representations. But no such merger has occurred: New Historicists evince little interest in the systematic, archivally based study of history, and historians have at best shown indifference to the work of Greenblatt and his followers.

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D’Oro, Guiseppina. "Understanding Others: Cultural Anthropology with Collingwood and Quine." Journal of the Philosophy of History 7, no. 3 (2013): 326–45. http://dx.doi.org/10.1163/18722636-12341256.

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Abstract On one meaning of the term “historicism” to be a historicist is to be committed to the claim that the human sciences have a methodology of their own that is distinct in kind and not only in degree from that of the natural sciences. In this sense of the term Collingwood certainly was a historicist, for he defended the view that history is an autonomous discipline with a distinctive method and subject matter against the claim for methodological unity in the sciences. On another interpretation historicism is a relativist way of thinking which denies the possibility of universal and fundamental interpretations of historical or cultural phenomena. In the following I argue that at least in this second sense of “historicism” Collingwood was everything but a historicist. Quine, on the contrary, was nothing but a historicist. The goal of the comparison, however, is not to establish just who, on this definition, was or was not a historicist, but to draw a few conclusions about what a commitment to or rejection of historicism in this sense, tells us about the nature of understanding.

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Hersant, Marc. "Entre Charybde et Scylla : historicisme et « actualisme » dans les études littéraires sur les siècles d'Ancien Régime." Dix-huitième siècle 46, no. 1 (2014): 53. http://dx.doi.org/10.3917/dhs.046.0053.

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Sibertin-Blanc, Guillaume. "Les impensables de l'histoire. Pour une problématisation vitaliste, noétique et politique de l'anti-historicisme chez Gilles Deleuze." Le Philosophoire 19, no. 1 (2003): 119. http://dx.doi.org/10.3917/phoir.019.0119.

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Halmi, Nicholas. "The Anti-Historicist Historicism of German Romantic Architecture." European Romantic Review 26, no. 6 (2015): 789–807. http://dx.doi.org/10.1080/10509585.2015.1092730.

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Schmidt-Bergmann, Hansgeorg. "„Komm zur Dir Gedicht, Berlins Mauer ist offen jetzt“. Kultur und Politik in der „neuen“ Bundesrepublik." Revue d’Allemagne et des pays de langue allemande 40, no. 3 (2008): 325–34. http://dx.doi.org/10.3406/reval.2008.6011.

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L’unification allemande de 1990 a déplacé les cadres généraux de référence en République fédérale et en particulier ceux de la culture. Ceci est perceptible dans tous les arts. Ainsi, en architecture, il est impossible de ne pas remarquer une nouvelle tendance à l’«historicisme» ainsi qu’une remise en question de la «modernité» de la seconde moitié du XXe siècle. On peut parler de manière générale d’une «renationalisation» qui n’hésite pas à faire appel à une nouvelle forme de «pathos». La littérature fait ici exception. La confrontation avec l’évolution de la République fédérale d’après-guerre, le «miracle économique», 1968 et la libéralisation des années 1970, tous ces discours s’épuisent. La production littéraire récente renoue avec le récit et affirme ses positions. C’est dans cette perspective que se place le mot d’ordre de la «nouvelle» République fédérale : «Reviens à toi, poésie, le mur de Berlin est tombé».

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Stoškus, Mindaugas. "LEO STRAUSSAS: ISTORIZMAS, POLITINĖ FILOSOFIJA IR POLITIKOS MOKSLAS." Problemos 83 (January 1, 2013): 96–106. http://dx.doi.org/10.15388/problemos.2013.0.830.

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Straipsnyje analizuojamas Leo Strausso iškeltas istorizmo poveikis politinei filosofijai. Aptariamos istorizmo sąsajos su pozityvizmu, moderniąja politine filosofija. Aiškinamasi, kuo remdamasis istorizmas iš mokslinio diskurso eliminuoja pagrindines klasikinės politinės filosofijos problemas apie teisingumą, prigimtinę teisę ir geriausią režimą, svarstoma, kokį poveikį tai padarė visai politinei filosofijai. Straipsnyje analizuojama, kaip ir kokias istoristines nuostatas perėmė naujas politikos mokslas, kaip tai paveikė politikos mokslininkų požiūrį į filosofinę politinės tikrovės analizę. Nagrinėjamos Strausso idėjos apie istorizmo vidinius prieštaravimus, jo nesugebėjimą nuosekliai pagrįsti nei filosofinio mąstymo ribotumo, nei istoristinio požiūrio patikimumo. Iškeliama ir ginama mintis, jog politikos mokslas, perėmęs istoristines nuostatas, taip pat neišvengiamai įsivelia į prieštaravimus.Leo Strauss: Historicism, Political Philosophy, and Political ScienceMindaugas Stoškus SummaryThe aim of this article is to discuss the influence of historicism on political philosophy which was revealed by Leo Strauss. The paper deals with links between historicism, modern political philosophy, and political science. Reasons are explicated for historicist elimination from scientific discourse of the main problems of classical political philosophy: justice, natural right, best political regime. The paper discusses the main ideas of historicism, which political science absorbed, and Strauss`s exposed contradictions of historicism, its inability to prove consistently the narrowness of philosophical thinking or the reliability of historicist attitude. Political science also becomes self-contradictory as much as it uses historicist approach.

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Kombieni, Didier. "Prémonition et espoir d’émancipation et de réunification familiale chez les esclaves américains : étude critique du roman Au bord de la rivière Cane de Lalita Tademy." Liens, revue internationale des sciences et technologies de l'éducation 1, no. 5 (2023): 267–78. http://dx.doi.org/10.61585/pud-liens-v1n505.

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Mots-clés : esclaves, Amérique, prémonition, espoir, émancipation Résumé En dépit de quelques cas d’émancipation ou de liberté acquise, la vie des esclaves dans les plantations ou dans la concession du maître en Amérique était marquée par une résignation à la servitude. Toutefois, l’espoir d’une éventuelle libération motivait ces millions d’esclaves à supporter cette odieuse exploitation de la part du maitre esclavagiste. Le roman Au Bord de la Rivière Cane, de Lalita Tademy, inspiré de la biographie de ses origines, retrace le parcours d’une famille d’esclaves sur trois générations, plusieurs fois disloquée mais dont l’espoir de réunification resta vivace, à travers des prémonitions d’une des leurs. Le présent article vise à révéler la force de l’espoir de liberté des esclaves américains dans leur lutte silencieuse pour l’émancipation. S’agissant de la méthodologie, nous avons privilégié une approchée axée sur le Néo-historicisme et le Marxisme, la finalité étant la mise en exergue de la force de l’espoir dans l’émancipation des esclaves en Amérique.

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Paul, Herman. "A Collapse of Trust: Reconceptualizing the Crisis of Historicism." Journal of the Philosophy of History 2, no. 1 (2008): 63–82. http://dx.doi.org/10.1163/187226308x268863.

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AbstractThis essay redefines the crisis of historicism as a collapse of trust. Following Friedrich Jaeger, it suggests that this crisis should be understood, not as a crisis caused by historicist methods, but as a crisis faced by the classical historicist tradition of Ranke. The "nihilism" and "moral relativism" feared by Troeltsch's generation did not primarily refer to the view that moral universals did not exist; rather, they expressed that the historical justification of bildungsbürgerliche values offered by classical historicism did no longer work. In Niklas Luhmann's vocabulary, this is to say that moral values could no longer be trusted on historical grounds. But when the "reduction of complexity" offered by classical historicism collapsed, Troeltsch's generation faced a justification problem: what other modes of justification, if any at all, were available in a time of increasing secularization and growing feelings of discontinuity with the past? In identifying the crisis of historicism with this moral justification problem, this essay helps explain why such debts of despair could be reached in the early-twentieth-century disputes over historicism.

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Tucker, Aviezer. "Historicism Now: Historiographic Ontology, Epistemology and Methodology Out of Bounds." Journal of the Philosophy of History 16, no. 1 (2021): 92–121. http://dx.doi.org/10.1163/18722636-12341458.

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Abstract This article examines historicism as the expansion of historiography beyond its bounds, analogous to Physicalism, Naturalism, Psychologism, and Scientism. Five senses of historicism are distinguished: Ontological Historicism claims ultimate reality is, and only is, historical. Idiographic historicism considers historiography an empirical science that results in observational descriptions of unique singular events. Introspective historicism considers the epistemology of historiography to be founded on self-knowledge. Scientistic historicism considers historiography an applied psychology or social science that can expand to overtake the social sciences. Methodological historicism extends the use of historiographic methodologies to unreliable or dependent evidence. The first four historicisms are inconsistent with historiography within bounds and implode. Methodological historicism describes proper historiographic methodologies that are applied out of their proper bounds, but are used in historiography based on the epistemology of testimony and the tracing of the transmission of information from historical event to historiographic evidence.

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Steinmetz, George. "Bourdieu, Historicity, and Historical Sociology." Cultural Sociology 5, no. 1 (2011): 45–66. http://dx.doi.org/10.1177/1749975510389912.

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This article examines Bourdieu’s contributions to history and historical sociology. Bourdieu has often been misread as an ahistorical ‘reproduction theorist’ whose work does not allow for diachronic change or human agency. The article argues that both reproduction and social change, constraint and freedom, are at the heart of Bourdieu’s project. Bourdieu’s key concepts — habitus, field, cultural and symbolic capital — are all inherently historical. Bourdieu deploys his basic categories using a distinctly historicist social epistemology organized around the ideas of conjuncture, contingency, overdetermination, and radical discontinuity. The origins of Bourdieu’s historicism are traced to his teachers at the École Normale Supérieure and to the long-standing aspirations among French historians and sociologists to unify the two disciplines. The historical nature of Bourdieu’s work is also signalled by its pervasive influence on historians and the historical work of his former students and colleagues. Bourdieu allowed sociology to historicize itself to a greater extent than other French sociologists.

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Madjanovic, Milica. ""Building for the age" according to the principles of holism, individuality, and development: Historicism and architecture." Filozofija i drustvo 33, no. 4 (2022): 1004–21. http://dx.doi.org/10.2298/fid2204004m.

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Originating from the fields of philosophy and history, the term historicism is often used by architectural historians. Aiming to contribute to the theoretical framework for the analysis of architectural historicism, the paper first explores the meaning of the concept in its native field of philosophy of history. The paper is aligned with the recent scholarship which interprets historicism as a worldview and deduces three historicist principles - principles of holism, individuality, and development. This paper argues that an historicist outlook marked wider creative achievements of an epoch, and that architecture of the period approximately ranging from the 1750s to the 1950s did not evade its influence. Finally, the paper illustrates the three principles in the idea of building for the age which haunted architects of the Western civilisation for almost two centuries.

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Hammad, Mohammed Saleh Abdullah. "The Mythology of Defeat: The Yom Kippur War of October (1973) in Ada Aharoni’s Toward a Horizon of Peace, New Historicist Reading." International Journal of Literature Studies 1, no. 1 (2021): 51–61. http://dx.doi.org/10.32996/ijts.2021.1.1.7.

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Using a New Historicist methodology, this paper explores the ideology in selected poems by Ada Aharoni. The paper begins by investigating the three major paradigms used by Israeli society to mythologize the Yom Kippur War. After that, an overview of the new historicism theory is presented, with a focus on the concepts of power and ideology. This helps to develop the argument of the paper into illustrating the connection between Aharoni and new historicism by discussing how she achieves her ideology in her poetry. Finally, the paper presents an analysis of selected poems from a new historicist perspective.

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Paipais, Vassilios. "“Already/Not Yet”." Philosophy & Social Criticism 44, no. 9 (2018): 1015–38. http://dx.doi.org/10.1177/0191453718769455.

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This paper interrogates some prominent post-Marxist engagements with St Paul’s messianism by reading them in the theological context of the anti-historicist revival of Pauline eschatology in the twentieth century. In both readings, the means through which the critique of historicism is delivered is the revival of the eschatological core of Paul’s proclamation. Paul is read as inaugurating a “new world” of freedom, love and redemptive hope as opposed to the “old world” of oppression, sorrow, death and despair. And yet, it is exactly in such an apocalyptic reading of Pauline eschatology that both philosophical and theological critiques of historicism, despite protestations to the contrary, remain prisoners to the aporias of a historicist temporality. The symptom of the philosophers’ residual parasitism on historicism is expressed as antinomian negativism, while in the case of the theologians it can take the form of a self-assured Church triumphalism.

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YUN, JI-WHAN. "Post-Democracy and Historicism: The Hidden Origin of the Korea-Japan Trade War." Issues & Studies 57, no. 01 (2021): 2150003. http://dx.doi.org/10.1142/s101325112150003x.

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Since Japan’s imposition of export controls against Korea in July 2019 and its following countermoves, including the termination of the General Security of Military Information Agreement, the governments of both countries have presented their own narratives of the origin of this trade war, both of which mirror theories of international politics. Nonetheless, these narratives mask several domestic origins. Most importantly, this paper demonstrates that behind the trade war, there has been a preoccupation of the two governments with mutually irreconcilable version forms of historicism. One is Korea’s pro-naturalist historicism, seeing Korean history as being preordained by the universal laws of human progress and defining Japan as a historical reactionary. The other is Japan’s anti-naturalist historicism, upholding internationalism as a new driving force of history that will transform Japan from a war criminal state into a proper subject in international society while criticizing Korea as being a drag on this transformation. This paper argues that, resulting from decades-long neoliberal politics that have disturbed the state-society balance, the national structure of post-democracy has encouraged each government to push historicism to its limit as an alternative source of political legitimacy in lieu of democratic accountability. Concretely, it shows that post-democracy has determined (1) the historicist framing of emerging conflicts, (2) the government’s legislative struggles to realize historicist policies, and (3) the incontestability of historicist hostility by other ideas in each country.

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Chénard, Sophie Marcotte. "Is Collingwood a Historicist? Remarks on Leo Strauss’s Critique of Collingwood’s Philosophy of History." Journal of the Philosophy of History 11, no. 3 (2017): 324–41. http://dx.doi.org/10.1163/18722636-12341377.

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Abstract In this paper, I examine Strauss’s critique of Collingwood’s interpretive approach and argue that Strauss’s accusation of historicism partly misses its target. While Collingwood can be said to be a “historicist” thinker insofar as he pursues the project of the German historicist tradition and attempts to establish the autonomy and specificity of philosophy of history as a discipline, he does not endorse the premises of radical historicism according to which all thought is historically relative. Although many of Strauss’s arguments against interpretive historicism are valid, they do not apply to Collingwood’s enterprise. In creating a dialogue between the two thinkers, I demonstrate that their respective theories of interpretation are as a matter of fact closer than they appear at first sight. Both philosophers defend the possibility of understanding past authors as they understood themselves, they maintain the importance of the quest for philosophical truth in interpreting the past texts and make the case for the necessity of history for philosophy.

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Dale, James. "‘How can you say to me I am a King?’: New Historicism and its (Re)interpretations of the Design of Kingly Figures in Shakespeare’s History Plays." Multicultural Shakespeare: Translation, Appropriation and Performance 23, no. 38 (2021): 143–58. http://dx.doi.org/10.18778/2083-8530.23.09.

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The 1980’s saw the emergence of New Historicist criticism, particularly through Stephen Greenblatt’s work. Its legacy remains influential, particularly on Shakespearean Studies. I wish to outline New Historicist methodological insights, comment on some of its criticisms and provide analytical comments on the changing approach to historical plays, asking “What has New Historicism brought into our understanding of historical plays and the way(s) of designing kingly power?” Examining Shakespeare’s second tetralogy, I will review Greenblatt’s contention that these plays largely focus on kingly power and its relationship to “subversion” and “containment”. I intend to focus on aspects of the plays that I believe have not received enough attention through New Historicism; particularly the design of the kingly figures.

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Bevir, Mark. "Contextualism: From Modernist Method to Post-analytic Historicism?" Journal of the Philosophy of History 3, no. 3 (2009): 211–24. http://dx.doi.org/10.1163/187226309x461506.

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AbstractThis article provides a critical history of the Cambridge School of intellectual history. Laslett's work on Locke appeared to vindicate modernist historicism. Laslett shunned the broad narratives of romantic developmental historicists. He relied on bibliographies, unpublished manuscripts, and other evidence to establish atomized facts and thus textual interpretations. Pocock and Skinner's theories defended modernist historicism. They argued historians should situate texts in contexts and prove interpretations correct by using modernist methods to establish empirical facts. They attacked approaches that read authors as contributing to perennial debates or aiming at a coherent metaphysics. I argue we should reject modernist historicism with its methodological focus; we should adopt a post-analytic historicism focused on philosophical issues arising from analyses of the human sciences as studying actions by attributing meanings to actors and showing how these meanings fit into larger webs of belief.

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Kornienko, Aleksei G. "HISTORICISM AS A GENERAL SCIENTIFIC PRINCIPLE IN A MODERN SOCIOLOGY OF SCIENCE." Bulletin of Chelyabinsk State University 477, no. 7 (2023): 48–54. http://dx.doi.org/10.47475/1994-2796-2023-477-7-48-54.

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In the given article, the author tries to defi ne historicism as an eff ective scientifi c principle in the fi eld of humanities, namely in the modern sociology of science. Trying to solve this task, the author focuses his attention on the B. Latour and G. Harman’s discussion on the essence of material objects. Analyzing their positions, the author states that despite initially diff erent philosophical attitudes, both thinkers consider the subject of their research in a historicist way, that is, as dynamic and changeable in the course of the time. This way of thinking, in turn, forces them to solve their program tasks, using the instruments which were developed in the frame of classical historicist thought. So B. Latour chooses to use the historicist methodology and G. Harman, in turn, reproduces its specific ontology. Taking into consideration the results of the study and opinions of domestic and foreign researchers, the author concludes that despite the destructive criticism of postmodernism, historicism still remains a kind of organizing principle in humanities, which doesn’t only set the context of modern discussions, but also forms prospects for further development.

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Kornienko, Aleksei. "HISTORICISM AS A GENERAL SCIENTIFIC PRINCIPLE IN A MODERN SOCIOLOGY OF SCIENCE." Bulletin of Chelyabinsk State University 474, no. 4 (2023): 64–70. http://dx.doi.org/10.47475/1994-2796-2023-474-4-64-70.

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In the given article, the author tries to defi ne historicism as an eff ective scientifi c principle in the fi eld of humanities, namely in the modern sociology of science. Trying to solve this task, the author focuses his attention on the B. Latour and G. Harman’s discussion on the essence of material objects. Analyzing their positions, the author states that despite initially diff erent philosophical attitudes, both thinkers consider the subject of their research in a historicist way, that is, as dynamic and changeable in the course of the time. This way of thinking, in turn, forces them to solve their program tasks, using the instruments which were developed in the frame of classical historicist thought. So B. Latour chooses to use the historicist methodology and G. Harman, in turn, reproduces its specific ontology. Taking into consideration the results of the study and opinions of domestic and foreign researchers, the author concludes that despite the destructive criticism of postmodernism, historicism still remains a kind of organizing principle in humanities, which doesn’t only set the context of modern discussions, but also forms prospects for further development.

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Paul, Herman. "Religion and the Crisis of Historicism: Protestant and Catholic Perspectives." Journal of the Philosophy of History 4, no. 2 (2010): 172–94. http://dx.doi.org/10.1163/187226310x509510.

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AbstractThis paper raises the question to what extent the crisis of historicism is to be seen as a religious problem. There is, of course, no need to argue that religion in a broad sense of the word ‐ ultimate concerns and fundamental values ‐ played major roles in the debates over historicism. However, virtually no studies have been conducted on how the crisis of historicism can be “mapped” on the religious landscape in a more specific sense. Which theological schools and which church denominations, for example, were most affected by or concerned over the crisis of historicism? I address this question by presenting three case-studies of Protestant and Roman-Catholic thinkers in the Netherlands. These examples show that especially those Christian intellectuals whose theological or philosophical traditions were indebted to historicist premises participated in debates over historicism. In practical terms, this implies that Protestants of various persuasions were more heavily involved than Roman-Catholics. In a final section, the paper suggests some implications of this finding for how the crisis of historicism is best understood.

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Fernández Vega, Juan L. "Rüsen’s Legacy of Synthetic Historicism." Journal of the Philosophy of History 14, no. 1 (2019): 118–27. http://dx.doi.org/10.1163/18722636-12341414.

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Abstract The English translation of Jörn Rüsen’s Historik is a major event in the global community of the theory of history. Few contemporary thinkers in this field have been so systematic and comprehensive as Rüsen. This book, rendered as Evidence and Meaning, is the outcome of a whole life devoted to the renewal of German historicism. Rüsen’s contribution mirrors the great debates held in West Germany since the 1960s about the theory of history (Historik), discussions that prompted a conjoint reassessment of the old dispute between historicist academia and Marxist or Weberian sociologism, including the consequences of the linguistic turn. Rüsen has opened the German historicist tradition toward spaces of compromise with the Western “scientific” or more generalizing history. Furthermore, Rüsen’s synthetic historicism, with its insistence on praxis, might be taken as a case of convergent evolution between German and American syntheses of historical life and historical knowledge.

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Kucich, John. "The Unfinished Historicist Project: In Praise of Suspicion." Victoriographies 1, no. 1 (2011): 58–78. http://dx.doi.org/10.3366/vic.2011.0007.

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Historicism remains relatively robust in Victorian Studies, but it has developed rather quietly in two contrary directions – synchronic and diachronic – that have long constituted an important theoretical fault line. The first half of this essay surveys these two ongoing types of Victorian historicism and urges the importance of integrating them; the second defends historicism from a recent theoretical movement that deflects attention from that potential integration: the critique of ‘suspicious reading’. The essay focuses on general methodological issues that affect how we defend humanistic scholarship, since historicism's continued development remains vital not only to Victorianists but to the discipline as a whole. While historicism has been both enormously reinvigorating and much contested, by friend and foe alike, the tectonic shift in our critical practice that it represents has never crystallized a simple, coherent set of principles that might define the mission of literary studies within the humanities. Although there are many ways to justify literary criticism, historicism will always be centrally entwined with them. Affirming the role suspicious reading plays in historical contextualization and clarifying the methodologies and objectives of historicism are thus tasks that still lie urgently before us.

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Fayzulloyevna, Norova Mavluda. "DIFFICULTIES IN TRANSLATING ARCHAISMS AND HISTORICISMS." International Journal Of Literature And Languages 3, no. 10 (2023): 11–18. http://dx.doi.org/10.37547/ijll/volume03issue10-03.

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The article examines archaisms and historicisms in the English language of W.Shakespeare’s time as a translation challenge, as well as the functional element of archaic vocabulary and methods of transmission when translating from English into Uzbek. Various theoretical viewpoints in the realm of archaism and historicism translation are addressed. Based on their research, the authors conclude that in order to appropriately express the traits of a distant literary text, it is critical to keep, first and foremost, the lexical and grammatical characteristics of the original while translating it. The key lexical characteristics of such a text are archaisms and historicisms. After researching the various methods of translating these lexical units from English intoUzbek, the authors believe that the selection of an analogue and the search for equivalent correspondences are the most effective.

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Romanov, Konstantin S. "Critique of Historicism in E. Wolfe’s ‘Europe And The People Without History’ and D. Chakrabarty’s ‘Provincializing Europe’." Linguistics and Intercultural Communication 26, no. 3_2023 (2023): 155–65. http://dx.doi.org/10.55959/msu-2074-1588-19-26-3-12.

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This article presents a comparative analysis of criticism of conventional academic history, formulated in E. Wolfe’s book “Europe and the People Without History” and Dipesh Chakrabarty’s “Provincializing Europe: Postcolonial Thought and Historical Difference”. Critics address positivism, eurocentrism, progressivism, and stadial history, which Chakrabarty refers to as “historicism”. In the first part, the author explains the meaning of Chakrabarty’s concept of “historicism” and summarizes Wolfe’s description of conventional history, which fits in this concept. The second part focuses on the various elements of their criticism. In the third part we present quotes that showcase how both scholars strive to write history outside of the confines of the historicist paradigm.

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Pavlov, Yuri. ""New historicism" as a postmodern discourse of contemporaneity." Sententiae 5, no. 1 (2002): 90–99. http://dx.doi.org/10.31649/sent05.01.090.

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The classical historicist paradigm of cognition of historical reality has been subjected to devastating criticism by the latest postmodern concepts. The article is devoted to one of these concepts - the «new historicism». Based on the classics of the «new historicism», the author identifies its main features, which include a) textualisation of history (transition of historical research into literary analysis and vice versa), b) contextual analysis of a literary work (marking «representations»), c) denial of the idea of «neutrality» of literature in relation to specific historical conditions, d) coexistence of determinism of the text and certainty of discursive practices. The «new historicism» is distinguished from the deconstruction methodology by the historicisation of modernity and the principle of recontextualisation, and from the post-structuralist methodology by the distinction between text and context. The author concludes that the «new historicism» does not claim to have universal significance or methodological perfection of its postulates. It only offers to look at the process of human development outside the limited framework of classical historical, philosophical and literary constructions, thus gaining popularity and significance in the wider Western scientific community.

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Er, Zekiye. "Tom Stoppard, New Historicism, and Estrangement in Travesties." New Theatre Quarterly 21, no. 3 (2005): 230–40. http://dx.doi.org/10.1017/s0266464x05000138.

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New historicism rewrites history from different viewpoints in order to prove that the past is inaccessible, and all historians can do is to work on incomplete knowledge, aware of the fact that a teleological, linear approach to their subject is misleading. In this study, Zekiye Er aims not only to analyze Tom Stoppard's Travesties from a new historicist stance, but also to utilize a new historicist approach to an understanding of what Stoppard is doing in the play, in the light of the striking parallels between Stoppard's technique and the new historicist critics' methods of analyzing history and literary texts. She concludes that Stoppard himself plays the role of a new historicist while writing a brilliant comedy of ideas. Zekiye Er received her PhD for a dissertation on Stoppardian drama from Ankara University in 2004. She has been working as a lecturer in the Department of English Language and Literature of Gaziantep University since 1993.

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UMBACH, MAIKEN. "Memory and Historicism: Reading Between the Lines of the Built Environment, Germany c. 1900." Representations 88, no. 1 (2004): 26–54. http://dx.doi.org/10.1525/rep.2004.88.1.26.

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ABSTRACT This article examines how the juxtaposition between the two rival approaches to the past, history and memory, was configured in and through the built environment in the decades around 1900. It argues that memory was not, as some contemporary polemicists suggested, the opposite of academic historicism. It is better understood as a logical continuation of historicism's inherent deconstructivist tendencies.

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Vlasova, Olga Alexandrovna. "Discussions on historicism in education and transformation of educational models." Science for Education Today 12, no. 5 (2022): 57–70. http://dx.doi.org/10.15293/2658-6762.2205.04.

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Introduction. The paper examines modern historicist discussions in education. The purpose of the research is to determine the specifics of discussions on historicism in Education and show their influence on the transformation of educational models in higher education. Materials and Methods. The work implements integrated and interdisciplinary approaches, comparative methods, perspectivist approach, and dialectical method. The article reviews and analysis monographs and research papers published between 1990 and 2021 which address the issues of classical historicism, anti-historicism and new historicism in education. Results. The authors summarize the main directions of discussions in education devoted to the problems of historicism. It is pointed out that within the framework of these problematic discussions, the new historicism and intellectual history allowed the sciences to move away from linear models of history to contextual ones. The productive features of ‘new stories’ in education are highlighted: the possibility of discussing conflict interpretations in a dialogue, taking into account the multicultural mechanisms of the historical process, development of critical thinking and practical approaches. The main result of the rethinking of historicism in education is transition from the theoretical orientation to practice in the context of the current situation based on the analysis of the past. It allows to combine several sciences and disciplines in the educational process. Conclusions. The article concludes that problematic discussions on historicism in higher education are extremely important for updating educational strategies and for structural renovation of curricula. They lead to the contextual teaching, requiring its practical adjustment, as well as the development of interdisciplinary educational trajectories.

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Salgado, Pedro. "Anti-Eurocentric Historicism: Political Marxism in a Broader Context." Historical Materialism 29, no. 3 (2021): 199–223. http://dx.doi.org/10.1163/1569206x-12342056.

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Abstract Knafo and Teschke’s 2020 article, ‘Political Marxism and the Rules of Reproduction of Capitalism: A Historicist Critique’, is an important contribution to the debate between structuralist and historicist interpretations of Marxism. As such, it presents important implications for how Marxism is presented in broader academic debates. My aim is to highlight the contribution of its radical historicism and its methodological emphasis on agency for questioning Eurocentric macro-narratives, through an engagement with the ways in which Marxism (and the problem of Eurocentric structuralism) is presented in Post- and Decolonial traditions. I end by drawing briefly upon examples from my previous work on Brazilian state-formation and development.

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Toews, John E. "Salvaging Truth and Ethical Obligation from the Historicist Tide: Thomas Haskell's Moderate Historicism." History and Theory 38, no. 3 (1999): 348–64. http://dx.doi.org/10.1111/0018-2656.00096.

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Bruster, Douglas. "New Light on the Old Historicism: Shakespeare and the Forms of Historicist Criticism." Literature & History 5, no. 1 (1996): 1–18. http://dx.doi.org/10.1177/030619739600500102.

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Chen, Juncheng. "A Comparative Study of Ethnicity Differences Reflected in Films Mongol: The Rise of Genghis Khan and Old Beast In the Context of Multiculturalism." Lecture Notes in Education Psychology and Public Media 67, no. 1 (2024): 145–49. https://doi.org/10.54254/2753-7048/2025.18061.

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The transition of Mongolian cinema begins with New Historicist advancements in the post-industrial era. Through comparing Old Beast and Mongol: The Rise of Genghis Khan, this paper examines the development of both old and new Mongolian ethnic cinema, focusing on the factors that contributed to the emergence of new Mongolian cinema. Under the influence of multiculturalism, Inner Mongolia has experienced significant social transformation, shifting from a single-ethnic to a multi-ethnic society. Its people have moved from a traditional nomadic lifestyle to a more settled way of life. Against this backdrop, Inner Mongolia has achieved decentralization of Mongolian culture, showcasing both ethnic diversity and cultural plurality. As a result, Inner Mongolian ethnic cinema no longer focuses solely on portraying Mongolian ethnic traits but instead presents the local way of life through a New Historicist lens. Building on this, Old Beast takes a step further and breaks through the confines of New Historicism by emphasizing "historicity" and "contextualization," providing insights for the further development of Chinese Cultural Poetics. This paper aims to explore the transformation of post-modern Mongolian society and the emerging development of New Historicism as reflected in Mongolian cinema.

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Vogt, Peter. "Why We Cannot Make History. Some Remarks on a Lesson from Early Historicism." Journal of the Philosophy of History 4, no. 2 (2010): 121–37. http://dx.doi.org/10.1163/187226310x509484.

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AbstractThere are various perspectives from which the meaning of historicism can be understood. Historically, the interpretation of historicism has predominantly been interested in either questions concerning historical methodology, or the relationship between the natural and human sciences, or the normative consequences of historicism. My intention is not to cast doubt upon the legitimacy of these different research approaches, but rather to supplement them by confronting the meaning of historicism from the perspective of a different question. Did historicism in the late 18th and the early 19th centuries formulate a notion of historical chance or of historical contingency, a notion of what is neither necessary nor impossible in history but rather the result of accident and chance? To answer this question, I begin with Reinhart Koselleck’s interpretation of historicism presented in two rather short essays, “Der Zufall als Motivationsrest in der Geschichtsschreibung” and “Über die Verfügbarkeit von Geschichte”. In the next step of my analysis, I confront Koselleck’s interpretation of the historicist sensibility for contingency and chance with Odo Marquard’s conceptual distinction between two notions of contingency and chance. This line of argumentation gives rise to a definition of historicism as a theoretical sensibility for the “fatefully accidental” (Marquard). I further support this claim with an analysis of Savigny’s legal history, of Schleiermacher’s theology and of the “anti-Faustian” (Werner Busch) art of Caspar David Friedrich. Historicism ultimately teaches us that history is never the exact outcome of the intentions of historical actors. Though human beings undeniably act in history, they cannot make history or at least cannot make it as they please. It is in this regard that I find, in my concluding remarks, Hermann Lübbe’s description of historicism as a “sermon of human finitude” to be wholly accurate.

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Liu, Qiuyi, and Chi Huang. "On the Female Narrative in The Canterbury Tales from the Perspective of New Historicism." International Journal of Social Sciences and Public Administration 2, no. 2 (2024): 269–73. http://dx.doi.org/10.62051/ijsspa.v2n2.38.

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New Historicism emphasizes the interplay between history and text, proposing an interpretation of literary works that focuses on the "textuality of history" and the "historicity of text." This paper, adopting a New Historicist approach, delves into the interpretation of female figures in The Canterbury Tales. Chaucer employs a framework-like structural form, depicting in fragmented textual fashion, whether on a large or small scale, the diverse life situations of women within the medieval context. In the New Historicist perspective , the design of female characters not only literarily reflects history but also facilitates the shaping of historical culture. It reveals the contradictions and harmonies between history and text, accomplishing the interaction between literature and history.

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Journal articles on the topic 'Historicisme'

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