Sobre a objetividade na História Antiga

Trecho de uma resenha da nova edição d aCambridge Ancient History, por P. J. Rhodes:

“But I am not a relativist, as I have indicated in a more recent review article. We are still subject to change, but the world of the Greeks and Romans is not, and we are not at liberty to construct it in whatever way we like. It is indeed for us to approach that world in our own way, to decide what questions we need to ask and how we ought to look for answers to them, to stress this but not that, to make connections which we think important and not to make connections which we think unimportant; but in doing this we are trying to do justice to people and communities who actually existed and to a varied and extensive body of evidence about them. No construction can do total justice and no injustice, because no one construction can be complete, because we are not Greeks and Romans, because there are many things which we do not know and many things to which we are blind; but some constructions are better than others, and not only because they cater for our own needs better than others but because they do more justice and less injustice to what we are studying than others. If we are serious historians, our job is not to indulge ourselves but to engage with our subject-matter. This means also that, while it is a good thing to search our souls from time to time, to become conscious of what we mostly do sub-consciously, to become aware of our own prejudices and presuppositions, we must retain a sense of proportion and remember that we are searching our souls in order to do history better, not doing history in order to search our souls better.”

(Histos, 1999)

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Uma resposta para “Sobre a objetividade na História Antiga

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