Theses on the Philosophy of History, or My Historical Perspective

This article, titled "Theses on the Philosophy of History, or My Historical Perspective," serves as Simone's summary of her years of contemplation on the Philosophy of History and Historicism drawing from the Italian, German and broader philosophical traditions. It answers the central question "What is Historical Reason?", which ultimately led Simone to transition from abstract metaphysical inquiries (such as Epistemology and Philosophy of Science) to more concrete issues of social governance (including Political Philosophy, Ethics, and Law), shifting from concepts to practicality.

Throughout the article, by engaging with the inherent implications within different philosophical traditions, Simone responds to the viewpoints of philosophers like Christian theorists, Enlightenment thinkers, Kant and Hegel on Historical Reason. By interpreting Historical Reason in a nearly unprecedented way, in her way, Simone explicitly and creatively imbues this concept with distinct practical significance. She also applies Nietzsche's theory in a pluralistic perspective, which is a unique and independently developed understanding by Simone, seen in her other writings as well. Answering this question addresss Simone's concerns regarding the "trial" of history and the concept of "Providence" rooted in ancient historicists and determinists.

Simone's understanding of Historical Reason greatly diverges from conventional philosophical schools, in various important dimensions, such as free will versus determinism, contingency versus necessity, idealism versus empiricism, pluralism versus monism, among others. Her historical perspective is grounded in her comprehensive philosophical view and worldview, even though these views may not have been fully articulated yet. Like Lincoln in 1834, Simone considers herself "young and unknown to many of you." Simone hopes that readers understand her writing is closely related to her future choices, and can perceive the seeds of her ideas from it. Since the response of philosophical thought often lies in the coherence or opposition of intellectual traditions rather than in direct citation, she trusts that readers who have undergone philosophical training can easily discern to whom and to which question Simone is responding.

Brief Introduction to Common Readers

The philosophy of history is a fascinating subject that has captivated my attention for years. It delves into the ways in which human beings interpret and make sense of historical events, and how these interpretations shape our understanding of the world. One of the key debates within the philosophy of history is the tension between determinism and free will. Determinism posits that all events, including historical ones, are predetermined by a chain of cause and effect, leaving no room for human agency or choice. On the other hand, the concept of free will suggests that individuals have the ability to shape their own destinies and influence the course of history.

Furthermore, the philosophy of history explores the metaphysical concepts that underpin our understanding of time, facts, events, and history itself. By examining these metaphysical concepts, we become more aware of the biases and assumptions that inform our interpretations of the past, and we can critically evaluate the "belief systems" that have been constructed throughout history.

Theses on the Philosophy of History

At a highly abstract level, my philosophical inquiry unfolds along two distinct threads: metaphysics and its ethical dimensions, encompassing both logic and ethics. The Philosophy of History and Historicism undoubtedly falls within the latter category. My curiosity is rooted in comprehending the essence of history, exploring the tension between determinism and free will, and examining the development of metaphysical concepts such as "history", "time", "facts" and "events" throughout the intellectual history, considering their ethical and political implications. Beyond these scholarly pursuits, I harbor a personal, non-academic curiosity: What is the general logic of history? What exactly is "historical reason"? Answering this question ultimately marked a critical turning point in my life journey.

The concept of "historical reason", despite its varied manifestations situated within the context of the historical evolution of perspectives in different times and spaces, exhibits inherent paradox: history is decidedly irrational. This phenomenon dictates that whether attempting to rationalize history through empiricism or canonize history to a normative status, it leads down an irrevocable path. History, in its dissolution of Enlightenment narratives, reveals its irrational facets. The progression of history does not unfold through "the implementation of plans that manifest human will in action within reality". This is because the majority of occurrences in history are replete with contingencies, thwarting of plans, external forces, and persistent uncertainties.

A better understanding of the concept of "historical reason" is dissolving the teleological dominance of divine reason over history, acknowledging the absence of "divine intention," and recognizing that "human plans" are bound to be repeatedly overturned by this relentless and indifferent universe backdrop - la ruota spietata della storia - exactly where historical reason is conceived and born. It is not understood through a static, deterministic way, nor is the subject a free will that formulates plans. On the contrary, the concept of "historical reason" should be seen as "the governing forces of reality initiated by action", where subjects are objectively existing "wills (belief systems)", interacting and competing with each other, to seek self-establishment and aiming to influence reality or events (res gestae). A "logic" of history is a "logic" of events, not merely of discourses about them (historia rerum gestarum); thus, reason does not exist in the "absolute Idea" nor can history be rationalized.

The only existing "historical reason" is a practical reason, a "control of history by various wills" that realizes the shaping of history and facilitates its evolutionary process. It is not the "Thing in itself", nor "Essence", behind the smoke of history, but rather the "belief systems" represented by the expanding "Wills of subjects" that are currently unfolding, constituting the reality of the world. This is the diversity of subjectivity that constitutes absolute objectivity, a general notion which Nietzsche would refer to as the "Will to power" — in plural, I add — a vision where world history gains immaterial momentum (while materiality is a separate discussion).

Thus, the academic journey, for me, signifies "deferring individual's existence", postponing the individual's presence in "world history". If you were to ask me the reason for the transition, it is because I've seen the motivating forces behind history, achieved logical coherence within my inner theories, and in my own way, have chiseled away the eternal contradictions and endless debates in the reflections upon history.

1. History is, inevitably, chosen, interpreted, and shaped by the "Wills to power" represented by real-world powers.

2. The "Wills to power" represented by real-world powers, are not an enemy of seeking a certain historical objectivity or definitive knowledge and established values ("ancient pillars of truth" as described by Gotthold E. Lessing). Instead, they serve as a driving force to shape specific historical perspectives and to defend and engage in value criticism.

3. The term "historical objectivity" does not completely correspond to the approach Tacitus described as "sine ira et studio" [without anger and partiality]; the latter does not imply value neutrality. In fact, any belief system presupposed by a historical perspective already contains values; value criticism can also be conducted with objectivity.

In conclusion, the only existing historical reason is a practical reason, emphasizing human action, emphasizing different wills competing in history to become dominant wills (this reflects the intelligible side of history, and understanding this signifies "comprehension with sympathy"), emphasizing the agency in selecting, interpreting, and shaping history.

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