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World Without End
The author discusses historiography in Great Britain and the U.S. He also considers the narrative nature of history, national identity and national myths, counterfactuals of history, the limitations on the use of historic terms such as "feudalism" and "capitalism" in explaining cultures, postmodernism, and the methodology of history. The author describes his experiences as editor and author of the book "A World by Itself: A History of the British Isles," also written by James Campbell, John Gillingham, Jenny Wormald, William D. Rubinstein, Robert Skidelsky.
Return of Universal History
The prediction defended in this paper is that over the next fifty years we will see a return of the ancient tradition of 'universal history'; but this will be a new form of universal history that is global in its practice and scientific in its spirit and methods. Until the end of the nineteenth century, universal history of some kind seems to have been present in most historiographical traditions. Then it vanished as historians became disillusioned with the search for grand historical narratives and began to focus instead on getting the details right through document-based research.
Study of History
Historiography, the writing of history, changed little from the time of Herodotus and Thucy-dides, the fifth-century BCE Greek inventors of this discipline, until the end of the eighteenth century. It was mostly just storytelling with little academic rigor. Even the most famous historical work of the eighteenth century, The Decline and Fall of the Roman Empire by Edward Gibbon (1737–1794), belongs to this narrative genre despite its speculative interpretation of the rise of Christianity.
How Does World History Differ From National and Regional Histories?
At one time, there were people who seemed to believe that scholars embracing the world history approach were intent on replacing traditional methods of studying history. As Dr. Laichas notes, world history—in all of its permutations—depends on the integrity of biographical, local, national, and regional studies. World history does in fact differ from national and regional histories, but it cannot replace them.
Beard, Charles A. and Mary R.
(Charles: 1874-1948; Mary: 1876-1958), historians and social activists. The Beards, passionately independent-minded social critics, were both born and raised in Indiana and met as college students at DePauw University in the 1890s. They married in 1900 and departed for Oxford University in England, where Charles had begun studying the year before and helped found Ruskin Hall, in which evening and correspondence courses were offered to working-class people.
Historians and Indians
Until quite recently, the concept of race has run through all histories of North American Indians. Invariably, scholars have portrayed Indians as inherently inferior to Europeans. This perceived inferiority is sometimes ascribed to divine predestination, sometimes to a lack of the capacity to learn the arts of civilization, sometimes to an inability to live in the presence of civilized Europeans.
Historians and Nationalism
In the years between World War I and World War II professional academic history was challenged on the left by an envigorated Marxist worldview from Soviet historians, like Mikhail Pokrovskii and Nikolai Bukharin, and from the right by chauvinist and racist retellings of German, Italian, and French history by fascist and Nazi historians
History and Historians
In their writings about the American past, the nation’s historians have identified and distinguished the American people. They have spelled out American ideals and institutions and explained how they originated and evolved. They have narrated America’s collective memory. Because historians speak from and for the present, every age writes a different history.
Josephus, Titus AD37-100
Josephus was a Jewish historian and apologist for Rome. The son of Matthias, he was of a noble family, a member of the priesthood, and a kinsman of the Hasmoneans. Our knowledge of him derives entirely from his own writings. In his youth he studied the three ‘philosophical’ schools of the Jews, finally rejecting the Sadducees and Essenes for the Pharisees.