The first principle of understanding history, I was taught, is to sympathize with the historical actors, to immerse oneself in their context and perspective.(1) Otherwise, history becomes a fabricated reconstruction – more about the writer's ideology than the events of the past.
How should we live? Roman Krznaric, in The Wonderbox: Curious Histories of How to Live, tackles a question as old as civilization itself from a position more fundamental than philosophy, religion or psychology offer on their own. This position is historical.
The beginnings of Europe is not a very complicated historical subject. After the end of Roman domination in the fifth century CE, so-called ‘successor states’ grew up in the territories and around the margins of what had been the Western Roman Empire, and out of those states grew France, Spain, Italy and (with greater complications) England and Germany.
The commemorations for the 100th anniversary of the 1916 Easter Rising in the Republic of Ireland have thrown the issue of nationalism and independence into sharp relief once again.
Paradigm shifts in historiography seem to come all at once rather than being spaced evenly along the disciplinary trajectory. The last such shift in writing about slavery and race (including civil rights) in the United States came between the late 1950s and the mid-1970s.
The sub-branch of history that is known by the ambiguous (and frightening to undergraduates, cats, and many mainstream academics) name “historiography” seems to be undergoing a Renaissance at the moment.