- Theory of History, Michel de Certeau, French Historiography, History of Historiography, Historical Theory, Historiography, and 11 moreIntellectual History, Philosophy of History, History of Ideas, Intellectual and cultural history, Teoria da História, History of Science, History of Humanities, Philosophy of Science, Sociology of Knowledge, Philosophy of Social Science, and History of Scholarshipedit
- Assistant Professor of Theory and Philosophy of History @ UFRJ.edit
Uma das características fundamentais da historiografia moderna, tal como se institucionalizou na Europa entre os séculos XVIII e XIX, teria sido o abandono de uma certa função didático-pragmática da história. Desde então, avaliaríamos... more
Uma das características fundamentais da historiografia moderna, tal como se institucionalizou na Europa entre os séculos XVIII e XIX, teria sido o abandono de uma certa função didático-pragmática da história. Desde então, avaliaríamos nossas histórias fundamentalmente pelo seu aspecto cognitivo – isso é, perguntamo-nos por aquilo que faz da história conhecimento confiável sobre o passado. Ao historiador contemporâneo, interessaria saber se aquele relato dá a conhecer adequadamente os eventos e processos históricos que se propôs a investigar. Poucos historiadores contemporâneos se reconheceriam no lugar do historiógrafo dos príncipes, cujo conhecimento do passado seria um recurso valioso no exercício do seu poder, e muito menos no lugar do sábio, cujas histórias seriam a coleção dos exemplos dignos de imitação no presente. Considerando que a ética é a reflexão sobre o agir (o que eu devo fazer?), o que é que pode haver de ético em uma tal disciplina? Podemos falar de ética em uma forma de investigação e pensamento que passou os últimos dois ou três séculos se esforçando para permanecer livre do problema dos valores? Neste texto, discutirei alguns sentidos possíveis para a expressão “ética da história” em relação às nossas relações com o passado e à ideia de que o historiador se engaja em uma relação ética com seus leitores.
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In Adrian Currie and Daniel Swaim's "minimal realism", the stories we tell about the world can grasp better or worse certain patterns that exist independently of us in the world. Accordingly, from their perspective, disagreements about... more
In Adrian Currie and Daniel Swaim's "minimal realism", the stories we tell about the world can grasp better or worse certain patterns that exist independently of us in the world. Accordingly, from their perspective, disagreements about these stories could at least sometimes be solved by empirical means-by "looking at the world". In this paper, I offer some reasons why a Minkean narrativist would not be moved by Currie and Swaim's "minimal realism", at least when it comes to human history. In short, the Minkean narrativist sees no compelling reasons to assume that the beginnings, middles, and endings of the stories we tell about the world correspond to beginnings, middles, and endings that are inherent in the phenomena themselves. These are not properties of events, but parts of the narrative structure through which we understand certain entities or processes in the world.
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O funcionamento da verdade no texto de história não depende apenas de suas condições epistemológicas, mas também de uma relação ética entre historiador e leitor. Paul Ricoeur indicou que nessa relação se estabelece um pacto tácito de... more
O funcionamento da verdade no texto de história não depende apenas de suas condições epistemológicas, mas também de uma relação ética entre historiador e leitor. Paul Ricoeur indicou que nessa relação se estabelece um pacto tácito de leitura, um contrato em que o historiador garante ao leitor que a narrativa apre-sentada é "verdadeira". Michel de Certeau, de outro lado, trabalhou tanto sobre o funcionamento interno dessa maquinaria de produção de verdades (a operação historiográfica) quanto sobre o caráter ativo da leitura. Cruzando tais insights, proponho que devemos pensar a respeito dessa relação ética entre autor e leitor, considerada aqui nas categorias de confiança e expectativa.
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In Historians of Brazil, Francisco Iglésias reviews some of the great names in Brazilian historiography as divided by him into three distinct moments: up to 1838, from 1838 to 1931, and from 1931 onwards. This article shall focus on the... more
In Historians of Brazil, Francisco Iglésias reviews some of the great names in Brazilian historiography as divided by him into three distinct moments: up to 1838, from 1838 to 1931, and from 1931 onwards. This article shall focus on the third of these moments, which has traditionally been considered the moment of the “modern Brazilian historiography”. More specifically, I would like to draw attention to Iglésias’ use of virtue and vice language to assess those historians and their works. Virtues and vices have long been used not only in moral evaluations but also in epistemic ones. Being recognized as a historian includes cultivating repertoires of virtues which are deemed to be necessary for actually being a historian. As Iglésias evaluates his predecessors, we will have a glimpse into how a particular way of being a historian – that of the university professor in the 1980s – clashes against previous models of scholarly selfhood.
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What could it mean to say that one has “historical sensibility”? This paper investigates this question and how such sensibility was placed among the desirable values for a historian to hold and to exercise in his own professional... more
What could it mean to say that one has “historical sensibility”? This paper investigates this question and how such sensibility was placed among the desirable values for a historian to hold and to exercise in his own professional practices. The main sources for this study are book reviews, obituaries, and homage articles published in Brazilian, history journals between 1980 and 1990. Historical sensibility, then, seems to appear in two different senses: (1) as an epistemic virtue and (2) as a meta-virtue, orienting the exercise of other virtues. This does not mean that historians properly disagreed about the meaning of historical sensibility, but rather that these two different uses refer to distinct repertoires of virtues configured around different notions of what is proper history – and, therefore, of what is a proper historian.
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This paper discusses theoretical issues raised by studying Brazilian professional historiography through the concepts of “epistemic virtue” and “scholarly persona” as proposed by Herman Paul. Transitioning from 19th century Western Europe... more
This paper discusses theoretical issues raised by studying Brazilian professional historiography through the concepts of “epistemic virtue” and “scholarly persona” as proposed by Herman Paul. Transitioning from 19th century Western Europe to late 20th century Brazil, or to any other historical situation, for that matter, might result in problems if one assumes these concepts are designed to explain only a specific historical situation. I try to solve such problems by situating both working concepts in relation to a broader horizon, that of the practice of subjectivation. In this sense, constellations of epistemic virtues and the whole body of practices related to the scholarly self should be understood as instances of the broader games of power which establish the norms governing a specific field.
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Michel de Certeau fue uno de los actores en escena en la eclosión de una “conciencia crítica” en la historiografía profesional Francesa, entre 1960 y 1970. A pesar de su posición marginal en el sistema universitario francés, varios... more
Michel de Certeau fue uno de los actores en escena en la eclosión de una “conciencia crítica” en la historiografía profesional Francesa, entre 1960 y 1970. A pesar de su posición marginal en el sistema universitario francés, varios autores destacan a Certeau como un autor fundamental para la reflexión de sus conceptos acerca de la historia y de la práctica historiográfica. Este artículo tiene como propósito la investigación de las implicaciones del concepto de historia como heterología, según fue desarrollado por Certeau en L´écriture de l´histoire y en Histoire et psychanalyse, así como la discusión del uso de este concepto por Roger Chartier.
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Texto a ser apresentado no Forum de Teoria da Historia, em Dezembro, em Recife.
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Texto para o 3o Colóquio do Observatório de História, dia 6 de Novembro de 2018, na Unifesp.