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• W71146522 abstract "ion. Confronted, say, with a building, historian qua historian is concerned not with its aesthetic quality, or with engineering or architectural problems which it poses, or with uses to which it can be put, or with its value as a piece of real estate; rather he is concerned with building solely as evidence of outlook and purposes of its builders, and of its successive inhabitants and owners. And what he has to say on this score can provide little guidance to student of aesthetics, to architect or engineer, to estate agent or economist. Nor is what he has to say either superior or inferior to what is said by those whose concern is art or science or making of money, each one of whom similarly abstracts from one building that aspect which is of particular concern to himself. We can say that, like science, historical research is tangential to concerns of religion inasmuch as religion is engaged in exploring meaning of an ever-present and changeless divine revelation, and in providing guidance for believers in conduct of their lives. But when Lucien Wolf, in addition to historical knowledge, invoked and enjoined his audience to cultivate it, what he had in mind, as his words clearly show, was somewhat different from history as I have tried to describe its practice and significance since its appearance within circle of European culture during last two hundred years or so. It is also, in a way, considerably older and more familiar. Wolfs inocation of historic spirit is, in some respects, not without analogy to Joshua ben Sira's Let us now praise famous men and our fathers that begat us. Ben Sira's words express a universal human need for a selfidentity which finds satisfaction in establishing of one's antecedents and identification of one's ancestors. The genealogies of which Bible is full do, among other things, serve such a purpose. But what Wolf was looking for in history seems to go beyond this traditional quest seems, in fact, to be reflection of a tendency which had become prevalent in Western culture of his day, and which has since spread to almost ev ry part of world. This is tendency to seek validation for one's values in past as such. On this view, past, simply because it is one's past, is seen to give rise to, to sustain, and to validate one's present way of life. The memory of a shared past, Ernest Renan argued, is what olds a nation together. It is this state of mind which is responsible for extraordinary florescence of national histories which were believed to provide proofs of national existence and to buttress claims of national rights. That of course was not what Wolf himself was trying to do not that, but something similar. He was appealing to history to establish the sacred mission of Judaism. But rabbis, as guardians of the sacred mission of Judaism, were indifferent to history and rightly so, since revelation they studied and expounded was divine, extrahistorical, timeless. And quest for histo ical knowledge in new European mode would have no bearing to speak of on their own concerns, just as rabbinical concerns" @default.
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• W71146522 date "2016-01-01" @default.
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• W71146522 title "HISTORIOGRAPHY: Reflections on Jewish History" @default.
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