DISTANCE AND SELF‐DISTANCIATION: INTELLECTUAL VIRTUE AND HISTORICAL METHOD AROUND 1900
Identifieur interne : 000217 ( Main/Exploration ); précédent : 000216; suivant : 000218DISTANCE AND SELF‐DISTANCIATION: INTELLECTUAL VIRTUE AND HISTORICAL METHOD AROUND 1900
Auteurs : Herman PaulSource :
- History and Theory [ 0018-2656 ] ; 2011-12.
Descripteurs français
- Pascal (Inist)
English descriptors
- KwdEn :
- Teeft :
- American historians, Bernheim, Cambridge university press, Character traits, Christlichen kirche, Clarendon press, Conal condren, Difficult performance, Epistemic virtues, Epistemological virtue, Ernst, Ernst bernheim, Ernst bernheims historik, Ernst engelberg, Ernst lehrbuch, Erwin panofsky, Fictional character, Frank ankersmit, Friedrich schleiermacher, German historian, Great chain, Greifswald, Greifswald historian, Hans schleier, Herman paul, Historical discipline, Historical distance, Historical imagination, Historical interpretation, Historical method, Historical methods, Historical profession, Historical research, Historical scholarship, Historik, Historische distanz, Historischen, Historischen methode, History workshop journal, Horst walter blanke, Human beings, Intellectual virtue, Intellectual virtues, Lehrbuch, Leopold, Leopold ranke, Lorraine daston, Methode, Naive historian, Noble dream, Objectivity, Oldenbourg verlag, Other words, Otherness, Practical recommendations, Princeton university press, Ranke, Rankean tradition, Retrospective points, Rolf torstendahl, Romantic desire, Scholarly self, Scholarly selfhood, Scientific personality, Stephen gaukroger, Syracuse university press, Temporal distance, Theme issue, Ulrich muhlack, Virtue epistemology.
Abstract
What did “historical distance” mean to historians in the Rankean tradition? Although historical distance is often equated with temporal distance, an analysis of Ernst Bernheim's Lehrbuch der historischen Methode reveals that for German historians around 1900 distance did not primarily refer to a passage of time that would enable scholars to study remote pasts from retrospective points of view. If Bernheim's manual presents historical distance as a prerequisite for historical interpretation, the metaphor rather conveys a need for self‐distanciation. Self‐distanciation is not a Romantic desire to “extinguish” oneself, but a virtuous attempt to put one's own ideas and intuitions about the working of the world between brackets in the study of people who might have understood the world in different terms. Although Bernheim did not explicitly talk about virtue, the article shows that his Lehrbuch nonetheless considers self‐distanciation a matter of virtuous behavior, targeted at an aim that may not be fully realizable, but ought to be pursued with all possible vigor. For Bernheim, then, distance requires epistemological virtue, which in turn calls for intellectual character, or what Bernheim's generation considered scholarly selfhood (wissen‐schaftliche Persönlichkeit). Not a mapping of time onto space, but a strenuous effort to mold “scholarly characters,” truly able to recognize the otherness of the past, appears to be characteristic of Bernheim's view of historical distance.
Url:
DOI: 10.1111/j.1468-2303.2011.00606.x
Affiliations:
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Although historical distance is often equated with temporal distance, an analysis of Ernst Bernheim's Lehrbuch der historischen Methode reveals that for German historians around 1900 distance did not primarily refer to a passage of time that would enable scholars to study remote pasts from retrospective points of view. If Bernheim's manual presents historical distance as a prerequisite for historical interpretation, the metaphor rather conveys a need for self‐distanciation. Self‐distanciation is not a Romantic desire to “extinguish” oneself, but a virtuous attempt to put one's own ideas and intuitions about the working of the world between brackets in the study of people who might have understood the world in different terms. Although Bernheim did not explicitly talk about virtue, the article shows that his Lehrbuch nonetheless considers self‐distanciation a matter of virtuous behavior, targeted at an aim that may not be fully realizable, but ought to be pursued with all possible vigor. For Bernheim, then, distance requires epistemological virtue, which in turn calls for intellectual character, or what Bernheim's generation considered scholarly selfhood (wissen‐schaftliche Persönlichkeit). Not a mapping of time onto space, but a strenuous effort to mold “scholarly characters,” truly able to recognize the otherness of the past, appears to be characteristic of Bernheim's view of historical distance.</div></front></TEI><affiliations><list></list><tree><noCountry><name sortKey="Paul, Herman" sort="Paul, Herman" uniqKey="Paul H" first="Herman" last="Paul">Herman Paul</name></noCountry></tree></affiliations></record>Pour manipuler ce document sous Unix (Dilib)
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