Historiography Quotes

It is a truism, easily forgotten, that the West, in its modern phase, has not stood still. Also easily forgotten is the fact that "the West" is a relative concept only. Without an "East" or a "non-West" to compare it with, it would quite simply not exist; there would be no word for it in our vocabulary. If the concept of the West did not exist, of course, the spatial variations within the geographical area now subsumed under "the West" would loom larger in our minds. The difference between France and America might seem just as great as those between China and the West.

...the modern bias in contemporary Western scholarship (which has spread to the rest of the world as well) insists upon focusing all attention on the formation of the modern world and ‘‘modernity.’’ By directing attention to a time period rather than to a region, Western scholars can place the West at the center of any discussion, and subordinate backward Asia to Western history, without explicitly condemning Asian cultures and polities or arguing for a narrowly Eurocentric view of the world. Nevertheless, modern history is effectively a racist pursuit that not only elevates white Westerners above all others, but also actively denigrates Asian history.

I might, indeed, read history; but whenever I attempt to do so, I am to tell you the truth, driven from it by disgust—What is it, but a miserably mortifying detail of crimes and follies?—of the guilt of a few, and the sufferings of many, while almost every page offers an argument in favor of what I never will believe—that heaven created the human race only to destroy itself.

China failed to maintain its technological lead, and a similar failure throughout Asia to take advantage of the early exposure to that head start transformed precocity into a false dawn. Perversely, Asian improvements and adaptations of current (twentieth- to twenty-first-century) Western-developed technology are taken as further signs of lack of creativity.

Thenceforth they thought that, rationally concluded, doubt could become an instrument of knowledge.

History is the long struggle of man, by exercise of his reason, to understand his environment and to act upon it. But the modern period has broadened the struggle in a revolutionary way. Man now seeks to understand, and act on, not only his environment, but himself; and this has added, so to speak, a new dimension to reason and a new dimension to history.

The bible is history. Remember that it is not a book. It is a library. It contains many kinds of books, letters, songs, and histories, along with the poetry of mythology. We sometimes separate history from mythology, but the bible doesn't. Nor did C. S. Lewis when he wrote, Christianity is myth that is true.

Reading. The erotics of reading for me -- its moment of trembling pleasure -- lie in those times when I realise that what I am reading is just what I was about to say. It is a moment of jealousy and disappointment, as if the occasion had been stolen from me, but it is a moment of excitement, too -- because I think I would like to try and say it better, because now the monologue in my mind has become dialogue. My immediate impulse is to write something, anything, notes to tell me the significance of what I have read, an appreciative letter to the author, the first sentences in a preface to a book that will never be written. Th archives of my readings are monumentally high. I can never let these erotic moments go. They are the paper trail of my mind.

Marx wrote that 'History repeats itself, first as tragedy, second as farce.' This was witty but far from true. History is never repeated, but it borrows, steals, echoes and commandeers the past to create a hybrid, something unique out of the ingredients of past and present.

Technology is often portrayed as an objective measure of development, and its advancement as something that can be examined outside of politics. But the history of technology, particularly military technology, has been deeply inflected by nationalist sentiment.

The distinction between "paid labor" and "housework" implied in working-class men's yearning for the domestic ideal persisted in later-nineteenth-century analyses of women's unpaid labor and was eventually replicated in Capital. Because wives' work was laregely unpaid, and because husbands came to the marketplace as the "possessors" of their wives' labor, Marx did not address the role of housework in the labor exchange that led to surplus value. Neither did he attend to the dynamics that permitted the husband to lay claim, in the price of his own labor, to the value of his wife's work.

European historians have often, though not unanimously, assumed that European modern warfare was the one true path, a system that developed logically and inevitably from the nature of the advancing technology of guns. Since Europeans by their own definition were the most rational and logical of people, their mode of warfare was also the most rational and logical. Those who did not adopt it after seeing it were being deliberately irrational, or lacked the ability to advance their polity to the point where it could follow it.

Good historians...have the future in their bones

Historiography -- commonly and often simultaneously defined as the study of historians' scholarship, how history has been and is contrived, the history of historical writing, and the body of historical scholarship on historical subject matter -- is, therefore, essential to understand when studying history.

People who are not historians sometimes think of history as the facts about the past. Historians are supposed to know otherwise. The facts are there, to be sure, but they are infinite in number and speak, if at all, in conflicting, often unintelligible, voices. It is the task of the historian to reach back into this incoherent babel of facts, choose the ones that are important, and figure out what it is they say.

Technology has become the West’s main prop to its claims of inherent superiority over the non-West, and the reason why the non-West should adopt Western culture. If advanced technology is particular to Western culture, then it is only by Westernizing that the non-West can obtain it. This argument collapses if Western technology can be adopted in isolation from the broader culture, or if other cultures can generate significant technology independently.

As historians, our aim is to do our utmost to understand and elucidate past reality. At the same time, in pursuit of this goal, we must use ordering concepts that by definition inevitably introduce an element of distortion. I believe that our task as historians is to choose concepts that combine a maximum of explanatory power with a minimum of distortional effect.

Progress in human affairs, whether in science or in history or in society, has come mainly through the bold readiness of human beings not to confine themselves to seeking piecemeal improvements in the way things are done, but to present fundamental challenges in the name of reason to the current way of doing things and to the avowed or hidden assumptions on which it rests

History is about the past. Yet it exists only in the present – the moment of its creation as history provides us with a narrative constructed after the events with which it is concerned. The narrative must then relate to the moment of its creation as much as its historical subject. History presents an historian with the task of producing a dialogue between the past and the present. But as these temporal co-ordinates cannot be fixed, history becomes a continuous interaction between the historian and the past. As such, history can be seen as a process of evaluation whereby the past is always coloured by the intellectual fashions and philosophical concerns of the present. This shifting perspective on the past is matched by the fluid status of the past itself.

The fatal weakness of most psychiatric historiographies lies in the historians' failure to give sufficient weight to the role of coercion in psychiatry and to acknowledge that mad-doctoring had nothing to do with healing.

Perhaps the strangest manifestation of the Eurocentric approach to the history of military technology is ... the attempt to discern fundamental cultural roots in the distant past that have resulted in the perceived current Western dominance of the world. This essentialism attempts to contrast ancient Greek logic and philosophy with the less rationally minded philosophies of the non-West. Modern science and technology, in this view, is a simple jump from ancient Greece to early modern Europe.

Guns neither initiated nor enabled larger changes. Economic, political, and social development preceded and laid the foundation for the invention and use of the gun, not the other way around.

The person who expects to understand history must submerge himself in it, must get rid of patriotism, as well as bitterness. And especially in studying a historic life that consists in insecurity must the historian rid himself of all insecurity. He must accept the totality of the data in all their fullness, the noble with the paltry, thinking of how the two interlock.

I suggest that the Western impact, at least in nineteenth-century China, was overstated (and misstated) by an earlier generation of American historians. An especially egregious example of this, I argue, was American treatment of the Opium War, the objective importance of which was not nearly so great as we—and an almost unanimous corps of Chinese historians—have imagined.

Is it really true... that our aim as historians is in some sense to recapture past reality, “to retrieve the truth about the past?” If so, what do “past reality” and “the truth about the past” mean? How does the historian’s understanding of “reality” and “truth” differ—as most surely it does—from that of the direct participant? And what implications does this difference have for what we do as historians? It is not likely that questions of this sort will ever be finally answered. Yet clearly we must keep asking such questions if we are to maintain the highest levels of honesty and self-awareness concerning our work as historians.

Where the Depression years had aroused a deep sense of concern over how American wealth was distributed and American society structured, the successive crises of the 1960s and early 1970s, by highlighting the contradiction between the destructive capability of American technology and the moral opaqueness of those Americans who had ultimate control over its use, raised questions about the very course of “modern” historical development. After Vietnam, there could be no more easy assumptions about the goodness of American power, no more easy equating of being “modern” with being “civilized.

Historical periodization always tells a story. It is a narrative device for putting meaning into the flux of historical process - creating protagonists, heroes, pace, and plot. For this reason, the division of history into periods always carries an ideological load, and it is a methodological imperative to approach questions of broad historical periodization with this in mind.

I think it's outrageous if a historian has a 'leading thought' because it means they will select their material according to their thesis

Indebtedness among historians is a peculiar thing, however. We don’t simply, in mechanical fashion, inherit a body of knowledge, add something to it, and pass it on. We also question, test, and shake here and there the intellectual scaffolding surrounding our predecessors’ work, in the full, ironic knowledge that someone else is going to come along and give the scaffolding surrounding our own work a good shake, too, that no historian, in short, is ever permitted the final word.

... the very appearance of the word ‘‘oriental’’ as a serious geographic or cultural term triggers alarm bells for any American academic. The late Edward Said’s Orientalism argued that the word ‘‘oriental’’ is a fundamentally pejorative term for certain parts of the non-Western world, not only indicating that they are inferior but also justifying Western colonization or domination of them.

Our outsideness, after all, is a major part of what makes us different from the direct participants in history and enables us, as historians, to render the past intelligible and meaningful in ways that simply are not available to those immediately in- volved. In other words, outsideness, whether that of Americans addressing the Chi- nese past or of historians in general addressing the past in general, does not just distort; it also illuminates. This means that, as I said earlier, our central task is to find ways of exploiting our outsideness that maximize the illumination and mini- mize the distortion.