I'm starting to read 'Eros and Magic in the Renaissance' by Ioan P. Couliano and I see a lot of the signs that he was using some tools of literary critique in looking at the history of ideas. For example in the first chapter he was looking at a bit of a nonverbal tiff between Marsilio Ficino and Giovani Pico Della Mirandola (I'm well familiar with both of them from other studies) in which - to save a long explanation - Ioan demonstrated that triumphalism was as well alive and kicking then as it is now and that Ficino was showing reverence to the framing of certain ideas, by certain authors, that hearkened back to an earlier 12th and 13th century precursor to the Renaissance, ie. Arab Platonism and the like, whereas Pico Della Mirandola was showing a bit of his young and brash 'if it's not current interpretation its crap'. There are a lot of interesting side bar comments he makes about how various historians from then until now have taken part in the same mistakes.
Something he said rather explicitly in examining history:
Quote:
All of this means that the crowning wish of the historian of ideas is not, or should not be, to define the ideological contents of a given period, which are fundamentally recursive in nature, but to glimpse its hermeneutic filter, it's "selective will", which is, at the same time, a will to distort.
It's not that you can't or shouldn't have an encyclopedic catalog of the ideas and their contents, just that such an archive of ideas is ultimately subordinate to the context of those ideas in terms of how you might be able to derive meaning across time and figure out the real value of a statement rather than comparing it to a current model, seeing it doesn't fit, and declaring all of the content inferior for mostly superficial reasons.
I think if postmodernism's going to be applied well it's best served as a tool for going back to examine various moments in context, the sorts of conceptual filters held in various decades in various places across the history of information and cultural development, to really get a sense of how much of how we got here today was based on real boiler-plate knowledge gained about the world we live in (and to be fair there's been a good amount of that) vs. how much of this has been accident of history or incidentals like war, economic changes, outbreaks, etc. that arbitrarily sidelined the development of certain ideas. I know Rupert Sheldrake has been beating the history of ideas drum about the current assumption of materialism (ie. completely unconscious universe outside of biology) as being more of an accident of historic philosophic cleavages such as Descartes's dualism getting emptied of half of its contents when his dualism might not have made on such solid grounds to begin with.
In the end though I do think criticism of historical assembly of ideas and their procession through time is critical if we don't want to try mooring our culture on Swiss cheese, or worse - 'brand new' ideas (blind borrowing) dissociated from historical knowledge, made enthusiastic by a lot of money or popularity. I think that last concern, ie. utopian blunders, is one of the uglier side effects of what happens when people take triumphalism too seriously. While I think we're much more guarded and cynical now than we were in the 20th century about totalizing philosophical solutions for problems we're still in a place where large blocks of our economy and body politic can go off the rails chasing something blindly and that'll only be accelerated by AI. The right way to use this stuff is to close gaps in our knowledge, not tell ourselves that there's no such thing as biological sex or that reality should break down along the lines of feelings and offense.
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