A British historian might be excused for looking slightly askance at any collection of recent books relating to the philosophy of history. This is because we have been told, several times over and by distinguished members of the profession, that such speculative and analytic activity has little, if anything, to do with the actual business of historiography. One of the most forthright warnings was delivered on the very first page of Professor G. R. Elton's The Practice of History (1967), when (...) we were advised that: ‘Every new number of History and Theory is liable to contain yet another article struggling to give history a philosophic base, and some of them are interesting. But they do not, I fear, advance the writing of history’. For Elton, therefore, there could be little point in granting his colleague in another discipline the right to assess the cognitive claims of historiography. The historian himself, and he alone, was qualified to determine, for all practical purposes, the aims and applications of historical method. It was left to the late Arnold Toynbee to diagnose (in Toynbee on Toynbee, 1974) the dangers in this protectionist approach. He claimed that Elton was ‘trying deliberately to create a closed circuit of “professional” historians’ which was, in his opinion, ‘fatal to any form of study’. But of course Toynbee's own lack of standing within the historical profession could be put forward as a telling index of the dangers of transgressing the barriers between history and philosophy. (shrink)

Heidegger denied that his enquiries were concerned with ethics. Heidegger and Ethics questions this self-understanding and reveals a form of ethics in Heidegger’s thinking that is central to his understanding of metaphysics and philosophy. In our technological age, metaphysics has, according to Heidegger, become real- ity; philosophy has come to an end. Joanna Hodge argues that there has been a concomitant transformation of ethics that Heidegger has failed to identify. Today, technological relationships form the ethical relations in which humans find (...) them- selves. As a result, ethics is cut loose from abstract universal moral standards, and the end of philosophy announced by Heidegger turns out to be an interminable interruption of the metaphysical will to completion. In order to realise the produc- tive potential of this interruption, the repressed ethical element in Heidegger’s think- ing must be retrieved. (shrink)

A British historian might be excused for looking slightly askance at any collection of recent books relating to the philosophy of history. This is because we have been told, several times over and by distinguished members of the profession, that such speculative and analytic activity has little, if anything, to do with the actual business of historiography. One of the most forthright warnings was delivered on the very first page of Professor G. R. Elton'sThe Practice of History(1967), when we were (...) advised that: ‘Every new number ofHistory and Theoryis liable to contain yet another article struggling to give history a philosophic base, and some of them are interesting. But they do not, I fear, advance the writing of history’. For Elton, therefore, there could be little point in granting his colleague in another discipline the right to assess the cognitive claims of historiography. The historian himself, and he alone, was qualified to determine, for all practical purposes, the aims and applications of historical method. It was left to the late Arnold Toynbee to diagnose (inToynbee on Toynbee, 1974) the dangers in this protectionist approach. He claimed that Elton was ‘trying deliberately to create a closed circuit of “professional” historians’ which was, in his opinion, ‘fatal to any form of study’. But of course Toynbee's own lack of standing within the historical profession could be put forward as a telling index of the dangers of transgressing the barriers between history and philosophy. (shrink)