Does the lack of charity in public discourse – the quickness to judge, the aversion to context and intent – stem in part from what we might call the ‘adversarial’ humanities? These practices of interpretation are certainly on display in many classrooms, where students learn to exercise their moral and intellectual prowess by dismantling what they’ve read. For teachers, showing students how to take a text apart bestows authority; for students, learning to read like this can be electrifying.
Yet the study of history is different. History deals with the past – and the past is, as the British novelist L P Hartley wrote in 1953, ‘a foreign country’. By definition, historians deal with difference: with what is unlike the present, and with what rarely meets today’s moral standards.
The virtue of reading like a historian, then, is that critique or disavowal is not the primary goal. On the contrary, reading historically provides something more destabilising: it requires the historian to put her own values in parentheses.
Alexander Bevilacqua. Aeon. The Empathetic Humanities Have Much to teach Our Adversarial Culture.