R.G. Collingwood (1889-1943) was an English philosopher, historian and practicing archaeologist. His work, particularly in the philosophy of action and history, has been profoundly influential in the 20th and 21st century. Although the importance of his work is indisputable, this is the first book to consider how and why it actually matters. Giussepina D'oro considers the importance of Collingwood as a thinker who thinks kaleidoscopically and, unlike lots of contemporary philosophers, refuses to focus on narrow, technical interests but instead, observes (...) the whole world of thought. Why Collingwood Matters revives Collingwood's conception of the role and character of philosophical analysis and shows how it informs his understanding of the mind, what it means to act, and what it means to understand the past historically. It also argues for the relevance of his metaphilosophical approach to the challenge posed by the Anthropocene and the global environmental crisis. Both an elucidation of Collingwood's thought and a lively exploration of it's contemporary relevance, Why Collingwood Matters provides a much-needed examination of a 20th-century polymath. (shrink)

Social scientists using one or another concept of process have paid little attention to underlying issues of methodology and explanation. Commonly, the concept used is a loose one. When it is not, there often are other problems, such as errors of reification and of assuming that events sometimes connected in a sequence are invariably thus connected. While it may be useful to retain the term " process" for some sequences of intelligibly connected actions and events, causal explanation must be sought (...) with respect to the events constituting processes rather than with respect to processes regarded as unitary entities. (shrink)

hilosophy of history and history of philosophy of science make for an interesting case of “mutual containment”: the former is an object of inquiry for the latter, and the latter is subject to the demands of the former. This article discusses a seminal turn in past philosophy of history with an eye to the practice of historians of philosophy of science. The narrative turn by Danto and Mink represents both a liberation for historians and a new challenge to the objectivity (...) of their findings. I will claim that good sense can be made of “working historical veins of possibility” (contrary to how the phrase was originally intended) and that already Danto and Mink provided materials (although they did not quite advertise them as such) to assuage fears of a constructivist free-for-all. (shrink)

The rapidly growing transdisciplinary enthusiasm about developing new kinds of Anthropocene stories is based on the shared assumption that the Anthropocene predicament is best made sense of by narrative means. Against this assumption, this article argues that the challenge we are facing today does not merely lie in telling either scientific, socio-political, or entangled Anthropocene narratives to come to terms with our current condition. Instead, the challenge lies in coming to grips with how the stories we can tell in the (...) Anthropocene relate to the radical novelty of the Anthropocene condition about which no stories can be told. What we need to find are meaningful ways to reconcile an inherited commitment to narrativization and the collapse of storytelling as a vehicle of understanding the Anthropocene as our current predicament. (shrink)

Accounts of the evolutionary past have as much in common with works of narrative history as they do with works of science. Awareness of the narrative character of evolutionary writing leads to the discovery of a host of fascinating and hitherto unrecognized problems in the representation of evolutionary history, problems associated with the writing of narrative. These problems include selective attention, narrative perspective, foregrounding and backgrounding, differential resolution, and the establishment of a canon of important events. The narrative aspects of (...) evolutionary writing, however, which promote linearity and cohesiveness in conventional stories, conflict with the underlying chronicle of evolution, which is not linear, but branched, and which does not cohere, but diverges. The impulse to narrate is so great, however, and is so strongly reinforced by traditional schemes of taxonomic attention, that natural historians have more often abandoned the diverging tree than they have abandoned the narrative mode of representation. If we are to understand the true nature of the evolutionary past then we must adopt tree thinking, and develop new and creative ways, both narrative and non-narrative, of telling the history of life. (shrink)

The paper examines narrative operations involved in the temporal configuration of experience within a general framework of the phenomenological treatment of temporality. Taking as its point of departure a most basic instantiation of temporal experience, namely that of a ticking clock, it argues that the narrative dynamics which give form and charge the interval between tick and tock with significant duration are directly derived from the time-constituting operations of the embodied mind and, as such, are independent of their linguistic articulations. (...) Thus, it critically invokes Husserl’s account of time-consciousness, more specifically his model of retention-primary impression-protention, first in the context of Francisco J. Varela’s account of the neurodynamics of lived time, and then with reference to David Carr’s argument for continuity between narrative and the world of our experiences and actions. Building on these critical trajectories, the paper outlines how proto-narrative elements of lived time form a basis for the properly narrative operation of emplotment and, in its final section, discusses some of the complex relations between lived time and narrative time by contrasting Carr’s account of narrative with Paul Ricoeur’s model of triple mimesis. (shrink)

No articulation of `historical thinking' has been as influential as Sam Wineburg's position, according to which historical thinking is, fundamentally, the recognition of the ways in which the past is different than the present. Wineburg argues, further, that achieving that state is `unnatural.' This paper critiques both of these claims, arguing instead that we should replace a generic conception of historical thinking with one that is much more rooted in the specific practice of the discipline. It is surely necessary for (...) students to learn this practice, but it is not unnatural. Instead, learning to think historically is learning to speak the language of the discipline that we call ‘history.’. (shrink)

The idea of narrative has been widely discussed in the recent health care literature, including nursing, and has been portrayed as a resource for both clinical work and research studies. However, the use of the term 'narrative' is inconsistent, and various assumptions are made about the nature (and functions) of narrative: narrative as a naive account of events; narrative as the source of 'subjective truth'; narrative as intrinsically fictional; and narrative as a mode of explanation. All these assumptions have left (...) their mark on the nursing literature, and all of them (in our view) are misconceived. Here, we argue that a failure to distinguish between 'narrative' and 'story' is partly responsible for these misconceptions, and we offer an analysis that shows why the distinction between them is essential. In doing so, we borrow the concept of 'narrativity' from literary criticism. Narrativity is something that a text has degrees of, and our proposal is that the elements of narrativity can be 'sorted' roughly into a continuum, at the 'high narrativity' end of which we find 'story'. On our account, 'story' is an interweaving of plot and character, whose organization is designed to elicit a certain emotional response from the reader, while 'narrative' refers to the sequence of events and the (claimed) causal connections between them. We suggest that it is important not to confuse the emotional persuasiveness of the 'story' with the objective accuracy of the 'narrative', and to this end we recommend what might be called 'narrative vigilance'. There is nothing intrinsically authentic, or sacrosanct, or emancipatory, or paradigmatic about narrative itself, even though the recent health care literature has had a marked tendency to romanticize it. (shrink)

This contribution responds to the ongoing discussion about the narrativity of history and looks at some differences between fictive and historical narrative. The objective of this contribution is to further elaborate on the ideas of narrative transformations developed by Wolf Schmid, focusing particularly on historical narratives. The authors see differences between both kinds of narrative, especially on the level of reference. The problem of fiction and reference is illustrated by Schmid's four tiered narratological model, especially on the level of happening. (...) In fiction, this tier is inferred backwards based on the presentation of the narration. This tier is positioned so the elements of the narrative can be selected. In historical narrative happening has a different status and precedes both the story and the text. Although the shape of the past is related to the presentation of the narrative, it is not determined by nor reduced to it. The authors of this contribution describe the specific character and aspects of narrative transformation in the writing process. (shrink)

Academic debates are so frequent and omnipresent in most disciplines, particularly the social sciences and humanities, it seems obvious that disagreements are bound to occur. The aim of this paper is to show that whereas the agent who perceives his/her contribution as being misunderstood locates the origin of the communication problem on the side of the receiver who "misinterprets" the text, the emitter is in fact also contributing to the possibility of this misunderstanding through the very manner in which his/her (...) text is written. In other words, I propose a symmetric approach to understanding misunderstandings: taking simultaneously into account the position of the reader in the scientific field and the structure of the texts of the writers. The paper thus proposes to complement the sociological analysis of controversies in a scientific field with the close reading of texts, a practice usually found in studies of argumentation, in order to explain the occurrence of misunderstandings. The debate surrounding the charge of "relativism" among sociologists of scientific knowledge provides us with a case study to analyse in detail the argumentative context of misunderstanding. (shrink)

There are two standard conceptions of the functioning of and rationale for the diachronic will, i.e., for an agent's capacity to settle on her future conduct in advance. According to the pragmatic-instrumentalist view, the diachronic will benefits us by increasing the long-term satisfaction of our rational preferences. According to the cognitive view, it benefits us by satisfying our standing desire for self-knowledge and self-understanding. Contrary to these views, I argue for a constitutive view of the diachronic will: the rationale for (...) it is that it makes possible to engage in activities with a radically novel temporal structure, activities that are not merely continuous over time, but temporally integrated and unified. These activities are essential to our form of life and to our existence as temporally unified agents. The instrumental and cognitive benefits, if any, are merely secondary to the ontological ones. (shrink)

The question of the identity or persistence of the self through time may be interesting for philosophers, but it is hardly a burning question for most individuals. On the other hand, the question of who I am, what or who I take myself to be, can be a vital, even burning question for most of us at some time in our lives. This is the notion of personal identity I take up in this paper. It is an identity that is (...) not pre-given a priori but is always in some sense an open question, never completely decided. Here the narrative conception of self is relevant, since it is often a question of what story or kind of story my identity instantiates. This notion of personal identity is inherently temporal, but not in the sense of temporal persistence but of temporal coherence of past, present and future. And here the question of personal identity is inevitably social, since it is largely a question of what group I identify myself with, what social role I take myself to embody. And what complications occur when I identify myself with more than one group? Here many social conflicts and also intrapersonal conflicts have their source. My topic thus turns on ideas of personal identity that are reflected in the popular expressions “identity crisis” and “identity politics.”. (shrink)

This monograph discusses the question of what it is to be a reason – mainly in practical ethics – and proposes an original contribution to metaethics.It critically examines theories of metaethical realism, constructivism and error theory and identifies several misunderstandings or unclarities in contemporary debates. Based on this examination, the book suggests a distinction between a conceptual question, that can be answered by pure first-personal thinking, and a material question, that targets responses to reasons as a natural phenomenon in space (...) and time and that can be answered by help of the sciences. While this book defends a sharp distinction between these approaches, it also argues that the insights gained by the distinct approaches can be fruitfully integrated into a comprehensive picture.The comprehensive picture promoted in this book, based on both philosophical analysis and resources from psychology and cognitive science, is a picture of reasons as items in a collective archive of mind – reconfiguring the “domain of reasons” as a collectively established and socially cultivated fund of considerations with normative weight. The developed Collective Archive View combines Reasons Fundamentalism as an answer to the conceptual question, with a social ontological proposal, similar to Haslanger’s critical realism, as an answer to the material question.Thereby, it introduces central ideas from the field of social metaphysics into metaethics. At the same time, it offers a way of settling some controversies within metaethics, going on between proponents of Reasons Fundamentalism and Constitutivism, realism and constructivism, as well as proponents of mind-dependence and mind-independence of normative facts. Finally, the proposal enables us to envision and conceptualize genuine normative change within a metaethical theory. (shrink)