Quelle: http://www.tandfonline.com/doi/full/10.1080/13507486.2015.1108106?ai=z4&mi=3fqos0&af=R
Quelle: http://www.tandfonline.com/doi/full/10.1080/13507486.2015.1100942?ai=z4&mi=3fqos0&af=R
Quelle: http://www.tandfonline.com/doi/full/10.1080/13507486.2015.1100938?ai=z4&mi=3fqos0&af=R
Quelle: http://www.tandfonline.com/doi/full/10.1080/0023656X.2016.1140707?ai=z4&mi=3fqos0&af=R
This article takes the Nietzschean dictum that history must “serve life” as a point of departure for an analysis of the American institution of Black History Month. Many continue to place great faith in the power of historical education to solve problems of race in America. Against this common-sense view, this article argues that the excessive historicization of the problem of racism is at least as oppressive as forgetting. The black history propagated during this month has mostly been a celebration that it is history and thus a thing of the past. The article makes the claim that it is precisely a surfeit of black history that has encouraged the view that racism is vanishing in the river of time. The constant demand to view American racism through a historical frame has led to the perception that racism is a problem that must be historically transcended rather than solved. In other words, it is through the widespread dissemination of black history during Black History Month and elsewhere that the historical category of the post-racial era has been constituted. The postracial era is not, as is so often claimed, a denial of historical context. On the contrary, it is an assertion that the horrors of racist discrimination were once real but are now over and done with.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.10784
Isaiah Berlin and other representatives of historicism have made the Enlightenment and the Counter-Enlightenment into opposite cultures. The Counter-Enlightenment is a criticism of the Enlightenment from within, so in many respects they overlap. However, with regard to perceptions of time they contradict each other. The times of the Enlightenment lean heavily toward chronology and can be labeled as “empty,” whereas the time perceptions of the Counter-Enlightenment can be called “incarnated” and are identical with historical times. As a consequence the differences between the two temporalities lead necessarily to differences in synchronization.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.10788
Conceptual history is a useful tool for writing the history of emotions. The investigation of how a community used emotion words at certain times and in certain places allows us to understand specific emotion knowledge without being trapped by universalism. But conceptual history is also an inadequate tool for writing the history of emotions. Its exclusive focus on language fails to capture the meanings that can be derived from emotional expressions in other media such as painting, music, architecture, film, or even food. Here emotion history can contribute to a rethinking of conceptual history, bringing the body and the senses back in. This article proposes a theoretical model to expand conceptual history beyond language by exploring three processes of emotional translation: First, how the translation between reality and its interpretation is mediated by the body and the senses. Second, how translations between different media and sign systems shape and change the meanings of concepts. Third, how concepts translate into practices that have an impact on reality. The applicability of the model is not limited to the research on concepts of emotion; the article argues that emotions have a crucial role in all processes of conceptual change. The article further suggests that historicizing concepts can best be achieved by reconstructing the relations that actors have created between elements within multimedial semantic nets. The approach will be exemplified by looking at the South Asian concept of the monsoon and the emotional translations between rain and experiences of love and romance.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.10787
The Bayesian perspective on historiography is commonsensical: If historiography is not certain like a priori knowledge or sense data, and it is not fiction, historiography is probable. Richard Carrier's book argues for a Bayesian, probabilistic interpretation of historiography in general and of the debate about the historicity of Jesus in particular. Jesus can be interpreted as a historically transmitted reference of “Jesus,” as a bundle of properties, or literally. Carrier devotes too much energy to debating literalism that confuses evidence with hypotheses. But evidence preserves information to different degrees; it is true or not. Carrier proposes to apply objective, frequentist Bayesianism in historiography despite the difficulties in assigning values. He argues that ranges of values can determine historiographical hypotheses. Carrier does not analyze in Bayesian terms the main method for Bayesian determination of posterior probabilities in historiography: inference from multiple independent sources. When the prior probability of a hypothesis is low, but at least two independent evidential sources, such as testimonies, support it, however unreliable each of the testimonies is, the posterior probability leaps. The problem with the Synoptic Gospels as evidence for a historical Jesus from a Bayesian perspective is that the evidence that coheres does not seem to be independent, whereas the evidence that is independent does not seem to cohere. Carrier's explanation of some the evidence in the Gospels is fascinating as the first Bayesian reconstruction of structuralism and mimesis. Historians attempted to use theories about the transmission and preservation of information to find more reliable parts of the Gospels, parts that are more likely to have preserved older information. Carrier is too dismissive of such methods because he is focused on hypotheses about the historical Jesus rather than on the best explanations of the evidence. I leave open questions about the degree of scholarly consensus and the possible reasons for it.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.10791
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