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Two most important concepts representing new trends of the contemporary historiography are "language" and "culture." According to the linguistic turn, history is a narrative. If historians would not write history in the form of narrative, there was no history. Writing history is nothing but creating verbal artefacts; there is no real distinction between history and literature.
This article argues that the cultural turn is one of the newest waves of historiography to redress the defects that the linguistic turn contains in substance. To present the wave in a proper way, this study analyzes mainly new cultural histories of the French Revolution, including the works of L. Hunt, K. Baker, and R. Chartier.
It is through the language that the people produce and communicate meanings with others, and even reflect on themselves. Since the language controls human behaviors, it has power on them. To the people, language and behavior constitute both sides of the same coin. While human behavior without any linguistic representation is blind, the language without behavior is empty. The primary force to make history is not the language but experience. Even before consciousness and thought are transferred into experience, the experience that the material body could feel constitutes the world of our everyday lives. The experience, indeed, intermediates between social existence and social consciousness. It makes the people conscious of themselves as a social being and thinking of social problems. It gives them the constructive power to raise questions about pre-existing social relations through the language and further to change them by collective behaviors.
Culture is the totality of experiences. It is the sinifie to determine the meanings of the language and new historical experience makes the moment possible in changing culture. The people in the totality of the experience make a representation and consciousness in a cultural form on some social contradictions inevitably caused by their political and economic positions, and their ways of response to the contradictions also was determined according to their cultural codes. As this sense, 'the cultural turn' that reads history through not language but culture emerges. The importance of the cultural turn is most of all to recover human subjectivity and practices in the ruins of history caused by the structural way of thinking such as the language.
As the advocates of the linguistic turn assert, discourse is an important subject to deal with. At the cultural turn, however, the practice is much more significant than discourse for historians. Our solemn responsibility at present time is to resolve the problem of practice-what should historians do, rather than the problem of identity-what is history today.
This article argues that the cultural turn is one of the newest waves of historiography to redress the defects that the linguistic turn contains in substance. To present the wave in a proper way, this study analyzes mainly new cultural histories of the French Revolution, including the works of L. Hunt, K. Baker, and R. Chartier.
It is through the language that the people produce and communicate meanings with others, and even reflect on themselves. Since the language controls human behaviors, it has power on them. To the people, language and behavior constitute both sides of the same coin. While human behavior without any linguistic representation is blind, the language without behavior is empty. The primary force to make history is not the language but experience. Even before consciousness and thought are transferred into experience, the experience that the material body could feel constitutes the world of our everyday lives. The experience, indeed, intermediates between social existence and social consciousness. It makes the people conscious of themselves as a social being and thinking of social problems. It gives them the constructive power to raise questions about pre-existing social relations through the language and further to change them by collective behaviors.
Culture is the totality of experiences. It is the sinifie to determine the meanings of the language and new historical experience makes the moment possible in changing culture. The people in the totality of the experience make a representation and consciousness in a cultural form on some social contradictions inevitably caused by their political and economic positions, and their ways of response to the contradictions also was determined according to their cultural codes. As this sense, 'the cultural turn' that reads history through not language but culture emerges. The importance of the cultural turn is most of all to recover human subjectivity and practices in the ruins of history caused by the structural way of thinking such as the language.
As the advocates of the linguistic turn assert, discourse is an important subject to deal with. At the cultural turn, however, the practice is much more significant than discourse for historians. Our solemn responsibility at present time is to resolve the problem of practice-what should historians do, rather than the problem of identity-what is history today.
목차
1. 머리말
2. ‘언어로의 전환‘의 역사인식론적 의미
3. 언어를 통해 본 역사
4. 문화를 통해 본 역사
5. 맺음말
Abstract
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