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Terminology: The History of Ideas May 19, 2013

Posted by Will Thomas in Terminology.
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Arthur Lovejoy (1873-1962), proponent of one version of the history of ideas

Arthur Lovejoy (1873-1962), proponent of one version of the history of ideas

One of the drums I like to beat is that historians’ methodological toolkit is well developed, but that we do not use this toolkit as cooperatively and as productively as we might.  Part of making good use of tools is having good terminology, which helps us to understand and talk about what tools we have and what they’re good for, and how they can be used selectively and in chorus with each other.  It also helps avoid needless disputes, where vague language leads to perceptions of wrong-headedness and naiveté.  For example, I like to talk about the need for “synthesis,” which I take to mean an interrelating of historians’ works at the level of their particulars (rather than mere thematic similarity).  For me, synthesis is a sign of a healthy historiography, but such calls could be dismissed by others as a call for “Grand Synthesis,” which all right-thinking historians have been taught to shun.

For this reason, I thought it might be useful to suggest some definitions, which I personally follow.  In some cases, these are the result of extensive reflection, and, if you go into the archives of this blog, you will find I do not use the terms consistently.  And, of course, I don’t suppose my terms are the final word on the subject.  The best thing would be if they opened the door for debate and clarification.  In this post, I want to talk about:

The History of Ideas


History-Philosophy Relations, Pt. 2: The Weltphilosophie of Historical Epistemology February 16, 2013

Posted by Will Thomas in Uncategorized.
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Rheinberger's history of historical epistemology

Rheinberger’s history of historical epistemology

The program of “historical epistemology” represents one of the more ambitious and thoughtful projects espoused by historians of science in recent years.  The self-conscious efforts of people like Hans-Jörg Rheinberger, Lorraine Daston, and Peter Galison to renew interest in epistemological questions among historians is laudable.  And their point that epistemology is something that is invented rather than transcendental—and thus historically variable in its content—is surely a correct observation, at least from a historiographical standpoint.

That said, I have never been fully comfortable with the history produced by historical epistemology.  To date, the program has received the most intensive scrutiny from philosophers.  A good example is Martin Kusch’s 2010 paper, “Hacking’s Historical Epistemology: A Critique of Styles of Reasoning”.*  My own interest in the subject has less to do with the integrity of historical epistemology as epistemology (a subject I am happy to leave to philosophers), as it does with its Weltphilosophie and its conception of the history-philosophy relationship.