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A Companion to Global Historical Thought by Prasenjit Duara, Viren Murthy, Andrew Sartori

By Prasenjit Duara, Viren Murthy, Andrew Sartori

A better half to worldwide historic Thought offers an in-depth evaluate of the improvement of historic considering from the earliest occasions to the current, internationally, at once addressing the problems of ancient notion in a globalized context.

  • Provides an summary of the improvement of historic considering from the earliest occasions to the current, internationally, via essays written by way of a group of major foreign scholars
  • Complements the Companion to Western old Thought, putting non-Western views on historiography on the middle of the discussion
  • Explores the various ancient traditions that experience formed the self-discipline, and the demanding situations posed by way of modernity and globalization

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Precise chronology was essential to the authenticity of documents, especially those recording donations along with dues and obligations. It came to be widely used in ­historical records. A sharp dichotomy between linear and cyclic time is not feasible because some ­elements of each are often parallel, although pertaining to different functions. Cyclic time is often viewed as cosmological time, whereas time measured in human terms is linear, with successive generations and individual chronologies.

Vedic and Puranic sects, in the absence of historical founders, were not as concerned with interpreting doctrine as with propagating their own beliefs and rituals. Therefore history was not so central. The Shramanic religions attempted to retain the overarching religious identity, despite the existence of sects, and an accepted history acted as a binding factor. All this diverse writing on the past meant that it moved away from embedded forms. It was now expressed in new genres, created from the seventh century ad specifically as historical texts.

The word that Mencius uses for “create” here is zuo – a term that Mencius feels should be reserved for the work of a sage. ” (Lunyu, 7/1) Mencius, in saying that Confucius had created the Spring and Autumn Annals, is revealing that Confucius was in fact a creator and was in fact a sage. These points would reverberate throughout the later Chinese historiographical ­tradition. First of all, in terms of the Spring and Autumn Annals itself, it would mean that what would appear to be simply a chronicle of events in the state of Lu would on the contrary be read as a work of tremendous complexity, with lengthy commentaries ­written to explain how, through the word choices used and the ways that events were narrated, Confucius was revealing larger patterns in history and providing a model for future ­generations.

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