By Paul Veyne
Qu’est-ce que l’histoire ? que font réellement les historiens, de Homère à Max Weber, une fois qu’ils sont sortis de leurs files et files et qu’ils procèdent à une « synthèse » ? Font-ils l’étude scientifique des diverses créations et activités des hommes d’autrefois ? Leur technology est-elle celle de l’homme en société ?Bien moins que cela ; los angeles réponse à los angeles query n’a pas changé depuis deux mille deux cents ans que les successeurs d’Aristote l’ont trouvée : les historiens racontent des événements vrais qui ont l’homme pour acteur. L’histoire est un roman vrai.
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Extra resources for Comment on écrit l'histoire: Essai d'épistémologie
But we frequently do not attend to our sensations, which is why proposition 2 is true. Attention is a factor whose presence or absence can make an enormous difference for Reid. When we are not attending to an aspect of our mental lives, we can be well-nigh oblivious to it. A good example is afforded by what Reid has to say about 2 3 Sensation and Perception double vision. Hold a finger in front of your face while focusing your eyes on some more distant object, say a candle on a shelf. While continuing to focus on the candle, attend to your finger.
3. 27 If we add to 3 Reid’s express view that a sensation has no object distinct from itself, it follows that a sensation must have itself as object. This argument I find inconclusive for a reason noted by Ganson (2008:250): Reid may not intend the first premise in a strict sense. He tells us that he is sometimes indifferent in his use of the terms “ingredient” and “concomitant”: Whether judgment ought to be called a necessary concomitant of these operations [perception, memory, consciousness], or rather a part or ingredient of them, I do not dispute.
16:197, even though his official view is that sensations accompany perception. In the sentence quoted as the first premise above, then, he may only mean that every operation of the mind either has conception as an ingredient or is accompanied by some act of conception. In that case, we could only conclude that every operation of the mind either has an object or is accompanied by some operation that has an object. Sensations might be accompanied by acts of consciousness taking the sensations as objects without taking themselves as objects.