By J. David Schloen
The 1st volumes on patrimonialism in Ugarit and the traditional close to East, this ebook opens with a long advent at the interpretation of social motion and families within the old international. Following this beginning, Schloen embarks on a societal and family research of the past due Bronze Age country of Ugarit in its wider close to japanese context.
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Additional resources for The House of the Father as Fact and Symbol: Patrimonialism in Ugarit and the Ancient Near East
Writing is qualitatively different from speaking because it involves several interrelated forms of distanciation. For one thing, the event of saying is distanced from the meaning of what is said. The event is lost but the meaning is fixed by writing. Because of this the meaning of the text is also distanced from the mental intention of the author. In a situation of spoken discourse the speaker's intention normally coincides with the meaning of what is said, but once a text is detached from its author's situation, it becomes autonomous with respect to the psychology of the author: "What the text says now matters more than what the author meant to say" (Ricoeur 1991:148).
This is true both of the Anglo-American positivist historiography (and archaeology) influenced by Carl Hempel's "covering law model," and of the widely imitated statistical approach to social history championed by Fernand Braudel and the French Annales school. Braudel and his followers denigrate the "history of events," proposing that "the object of history is not the individual but the 'total social fact' ... " (Ricoeur 1984: 102; cf. the essays on method in Braudel 1980). But Braudel's focus on slowly changing structures of the long timespan, la longue duree, rather than l'histoire evenementielle, should not obscure the fact that his own historical interpretations are framed in terms of an implicit narrative plot.
2). What is troubling is that in Trigger's lengthy 34-page article there is not a single mention of Husser! , Giddens 1984). Instead, Trigger focuses on the outmoded debate between Collingwood's idealism and Hempel's positivism, viewing the currently influential phenomenological and hermeneutical critiques of both idealism and positivism merely as "various forms of idealist epistemology" (p. 7). Only by neglecting these important critiques could Trigger continue to applaud the evolutionism of the archaeologist V.