Introduction Historicism Types of Historicism Difference between new and old historicism INTRODUCTION:
By the middle of the 19th Century, the term "historismus" (from
which Historicism comes) was well established in Germany Historicism recognizes the historical character of all human existence, but views history not as an integrated system but as a scene in which a diversity of human wills express them. It holds that all historical knowledge is relative to the standpoint of the historian. Friedrich Schlegel mentions Historicism as a “kind of philosophy” which places the main stress on history. However, it was mainly used as a pejorative term until the 20th Century. HISTORICISM:
A theory that social and cultural events
are determined by history The tendency to regard historical development as the most basic aspect of human existence TYPES OF HISTORICISM:
It Is the position, adopted by G. W. F. Hegel, that all
human societies (and all human activities such as science, art or philosophy) are defined by their history, and that their essence can be sought only through understanding that. He further argued that the history of any such human Endeavour not only builds upon, but also reacts against, what has gone before (a position he developed from his famous dialectic teachings of thesis, antithesis and synthesis). BIBLICAL HISTORICISM
Is a Protestant theological belief that the
fulfillment of biblical prophecy has taken place throughout history and continues to take place today (as opposed to other beliefs which limit the time-frame of prophecy fulfillment to the past, or to the future). ANTHROPOLOGICAL HISTORICISM:
It Is associated with the empirical social
sciences and particularly with the work of the German-American anthropologist Franz Boas (1858 - 1942). It combines diffusions (the idea that all of culture and civilization was developed only once in ancient Egypt and then diffused throughout the rest of the world through migration and colonization) NEW HISTORICISM:
It Is the name given to a movement which
holds that each epoch has its own knowledge system, with which individuals are inexorably entangled. Given that, s then argue that all questions must be settled within the cultural and social context in which they are raised, and that answers cannot be found by appeal to some external truth.