This is a work in both the social history of professional historians, and a sociology of knowledge study of how and why a discipline surrenders the search for truth in favor of assertions of ideological purity. In a frenzied effort to cope with exaggerated claims that the study of history is the high road to statesmanship, citizenship, and good neighbors, historians struggled to innovate. Some became radicalized and threatened to tear the world apart, but the more common response was the assertion that the subject would equip citizens to solve current and future policy problems.

Modern relativism and postmodern thought in culture and language challenge the 'truth' of history. This book considers how all historians, confined by the concepts and forms of argument of their own cultures, can still discover truths about the past. The Truth of History presents a study of various historical explanations and interpretations and evaluates their success as accounts of the past. C. Behan McCullagh contests that the variety of historical interpretations and subjectivity does not exclude the possibility of their truth. Through an examination of the constraints of history, the author argues that although historical descriptions do not mirror the past they can correlate with it in a regular and definable way. Far from debating in the abstract and philosophical only, the author beds his argument in numerous illuminating concrete historical examples. The Truth of History explores a new position between the two extremes of believing that history perfectly represents the past and that history can tell us nothing true of the past.

"A fascinating historiographical essay. . . . An unusually lucid and inclusive explication of what it ultimately at stake in the culture wars over the nature, goals, and efficacy of history as a discipline."—Booklist

How did we find ourselves in a "post-truth" world of "alternative facts"? And can we get out of it? A Short History of Truth sets out to answer these questions by looking at the complex history of truth and falsehood. It identifies ten types of supposed truth and explains how easily each can become the midwife of falsehood. There is no species of truth that we can rely on unquestioningly, but that does not mean the truth can never be established. Attaining truth is an achievement we need to work for, and each chapter will end up with a truth we can have some confidence in. This history builds into a comprehensive and clear explanation of why truth is now so disputed by exploring 10 kinds of truth: 1. Eternal truths. 2. Authoritative truths. 3. Esoteric truths. 4. Reasoned truths. 5. Evidence-based truths. 6. Creative truths. 7. Relative truths. 8. Powerful truths 9. Moral truths. 10. Holistic truths. Baggini provides us with all we need to restore faith in the value and possibility of truth as a social enterprise. Truth-seekers need to be sceptical not cynical, autonomous not atomistic, provisional not dogmatic, open not empty, demanding not unreasonable.

Incredible originality of thought in areas as vast as phenomenology, religion, hermeneutics, psychoanalysis, intersubjectivity, language, Marxism, and structuralism has made Paul Ricoeur one of the philosophical giants of the twentieth century. The way in which Ricoeur approaches these themes makes his works relevant to the reader today: he writes with honesty and depth of insight into the core of a problem, and his ability to mark for future thought the very path of philosophical inquiry is nearly unmatched. In History and Truth, Ricoeur investigates the antinomy between history and truth, or between historicity and meaning. He argues that history has meaning insofar as it approaches universality and system but no meaning insofar as this universality violates the singularity of individuals' lives. Imposing unity upon truth, or unifying the diversity of knowledge and opinion, creates a singular and universal history but destroys historicity and subjectivity. Allowing for singularities in history promotes a multiplicity of truths over a single, unique truth and thereby annihilates system. This volume and the other new editions of Ricoeur's texts published by Northwestern University Press have joined the canon of contemporary continental philosophy and continue to contribute to emergent discussions in the twenty-first century. Book jacket.

This volume offers the reader information on scientific discoveries from early man to World War II, offering a view of world events.

How do we come to trust our knowledge of the world? What are the means by which we distinguish true from false accounts? Why do we credit one observational statement over another? In A Social History of Truth, Shapin engages these universal questions through an elegant recreation of a crucial period in the history of early modern science: the social world of gentlemen-philosophers in seventeenth-century England. Steven Shapin paints a vivid picture of the relations between gentlemanly culture and scientific practice. He argues that problems of credibility in science were practically solved through the codes and conventions of genteel conduct: trust, civility, honor, and integrity. These codes formed, and arguably still form, an important basis for securing reliable knowledge about the natural world. Shapin uses detailed historical narrative to argue about the establishment of factual knowledge both in science and in everyday practice. Accounts of the mores and manners of gentlemen-philosophers are used to illustrate Shapin's broad claim that trust is imperative for constituting every kind of knowledge. Knowledge-making is always a collective enterprise: people have to know whom to trust in order to know something about the natural world.