Abstract
Readers of western religious thought cannot avoid being aware of the intimate connection between history and religion. Augustine’s monumental work, The City of God, interpreted the history of humankind as a linear progression under the direction of the providence of God. This theological interpretation of the sense and direction of history dominated western thought until the time of the Renaissance when there emerged more secular and philosophical interpretations of history. Giambattista Vico, an eighteenth century historian and philosopher, is often cited as the key figure in the rise of the philosophy of history. History was for him a matter of human action and as such was understood to be accessible to the historian who can reconstruct in his own mind the past activities of human agents. Vico had a place for providence but, says Karl Löwith, critics were correct in thinking that in the work of Vico, “providence has become as natural, secular, and historical as if it did not exist at all. For in Vico’s ‘demonstration’ of providence nothing remains of the transcendent and miraculous operation which characterizes the faith in providence from Augustine to Bossuet. With Vico it is reduced to an ultimate frame of reference, the content and substance of which are nothing else than the universal and permanent order of the historical course itself.”1
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Notes
Karl Löwith, Meaning in History (Chicago: Phoenix Books, 1962), pp. 123–124.
Wilhelm Dilthey, Selected Writings, ed., HJ. Rickman (Cambridge: Cambridge University Press, 1976), p. 161.
Ibid., p. 161.
Ibid., p. 175.
Ibid., p. 181.
Ibid., p. 208.
Wilhelm Dilthey, Dilthey’s Philosophy of Existence (New York: Bookman Associates, 1957), p. 30.
Ernst Troeltsch, The Absoluteness of Christianity and the History of Religions (Richmond: John Knox Press, 1971), p. 45.
Ernst Troeltsch, ‘Historiography’, in Encyclopedia of Religion and Ethics, ed. James Hastings (New York: Charles Scribner’s Sons, 1928), p. 718.
Ernst Troeltsch, The Absoluteness of Christianity, p. 90. “Ibid., p. 91.
Ibid., p. 91.
Ibid., p. 94.
Ibid., p. 97.
Benedetto Croce, Philosophy, Poetry, History. An Anthology of Essays (London: Oxford University Press, 1966), p. 28.
Ibid., p. 29.
Ibid., p. 30.
Benedetto Crocc, ‘History and Chronicle’, in Hans Mcycrhof, ed., The Philosophy of History in Our Time (New York: Doubleday Anchor Books, 1959), p. 51.
Benedetto Croce, History as the Story of Liberty (London: George Allen and Unwin, 1962), p. 19.
Ibid., p. 59.
Ibid., p. 61.
Ibid., p. 54.
R.G. Collingwood, Faith and Reason: Essays in the Philosophy of Religion (Chicago: Quadrangle Books, 1968), p. 71.
Ibid., p. 85.
Ibid., p. 285.
Ibid., p. 296.
R.G. Collingwood, The Idea of History (Oxford: Oxford University Press, 1956), p. 230.
Ibid., p. 334.
Arnold J. Toynbee, A Study of History: Abridgement of Volumes I–VI, by D.C. Somerville (Oxford: Oxford University Press, 1947), p. 199.
Arnold Toynbee, A Study of History: Abridgement of Volumes VII–X, by D.C. Somerville (Oxford: Oxford University Press, 1957), p. 108.
Arnold J. Toynbee, Christianity Among the Religions of the World (New York: Charles Scribner’s Sons, 1957), p. 110.
Ibid., p. 104.
Reinhold Niebuhr, Faith and History (New York: Charles Scribner’s Sons, 1949), pp. 102–103.
Ibid., p. 152.
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Long, E.T. (2000). Philosophy of History. In: Twentieth-Century Western Philosophy of Religion 1900–2000. Handbook of Contemporary Philosophy of Religion, vol 1. Springer, Dordrecht. https://doi.org/10.1007/978-94-011-4064-5_12
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