I've
written on multiple occasions about how so many people, at this site and in
historical articles, have taken the position of judging the past for the
impossible crime of being the past. At the time I thought I'd had a real
insight, only to find out, like so many of my other great ideas, someone smarter
than me had it first a long time ago.
The
term is called 'presentism'. In historical analysis it’s a term for the
introduction of present day ideas and perspectives in their work because they
consider it a form of cultural bias and believe it creates a distorting
understanding of the past. It was first cited in the historiographic sense in
1916 and may have been used in this meaning since the 1870s.
The
historian David Hackett Fischer identified it as a fallacy known as Nunc pro
Tunc, or now for them. In British history it was used in which 18th
and 19th century British historians wrote history in such a way to
use the past to validate their believes rather than an objective historical
context. In this kind of approach, which emphasizes the relevance of history to
the present things that don't seem relevant receive little attention.
There
has been much debate among historians about the problematic question of history
and moral judgments. Among historians the orthodox view (and the one that was
prevalent among traditional ones) is that reading modern notions of morality
into the past is committing the error of presentism. Slavery is given an
example, letting that fact influence judgment about a group of individual would
be presentist. Most of the books I've cited for my column, such as Robert W.
Merry's Decade of Disunion took this objective view arguing the
counterpoint between the secessionist such as Barnwell Rhett and the
abolitionists such as William Lloyd Garrison. Kai Bird's The Outlier, which
I recently reviewed, was essentially a presentist version of Carter's
Presidency – and its worth remembering Bird's progressive credentials make it
clear that this is the kind of history he would prefer to tell.
Critics
argue that avoiding presentism on issues like slavery amounts to endorsement of
the views of dominant groups, in this case, slaveholders, as opposed to those
who opposed who held them at the time. They also argue that to avoid moral
judgments is to practice moral relativism. The problem is while one can take
that argument in philosophical terms, which is abstract, it has little to do
with history which is about the past.
Fischer argued that while historians might not be able to avoid the
fallacy completely, they should at least try to be aware of their biases and
write history in such a way that they do not create a distorted version of the
past. He might very well have been giving side-eye to Howard Zinn, Noam
Chomsky, Gore Vidal and other revisionists who only look at America and the
world through presentist views.
This came up in 2022 when James H. Sweet, who once served
as President of the American Historical Association wrote an article observing
a 'trend towards presentism in contemporary historical scholarship. One of the
major points of contention was The 1619 Project which I've written about
before. The result was predictable. One historian wrote an article about 'Two
Cheers for Presentism.' Another
historian wrote that "while we can take disturbing issues of students and
faculty on the left seeking to censor what can be taught or even spoken, the
concerted attack from the right – in the form of state laws prohibiting the
teaching of so-called critical race theory the 1619 Project (italics
mine) gender and sexuality and other topics – are much more dangerous to the
practice of history. Keisha Blain, an African-American historian, argued 'Black
historians have long recognized the role of the present in shaping our
narratives of the past. We have never had the luxury of writing about the past
as though it were divorced from the present concerns."
In other words, when it comes to
presentism those historians who use it refuse to be objective.
John Quiggin took this to an
extreme: "When academic opponents of presentism say that current moral
standards are being imposed on the past, what they mean is that racist views
that are now deprecated were once dominant and vice versa. The real issue isn't
to do with time, it's whether any moral standards at all apply to history.
Rather than saying that (for example) Pol Pot was a man of his times and exempt
from contemporary judgments, they should just say that's it's not their job to
decide whether genocide is good or bad, just to report the facts.
Now the idea that Pol Pot, who
was a 20th century figure, could be viewed as 'a man of his times'
is perhaps the most reduction view of history you could take. I don't know of
any historian whose even put that into print, I seriously doubt the most
Marxist of all historians would do so. (Or if you're Noam Chomsky, you'd say
too much attention was paid to his actions compared to East Timor.) And to
paraphrase an old friend on the idea of the difference between the right and
the left, the left is defending a presentist version of history by saying
"they feel it is too important to ignore."
There's no factual reason to give
a presentist version of history. All the
arguments for it fall into the version of morality which is a hodgepodge of
'this is too important to be objective' and 'why don't you focus on what the
right is doing?" The former argues that you can't do two things
simultaneously; the latter argues is just another version of 'never push back
against the left'
Sweet said the left's argument
is: 'If we don't read the past through the prism of contemporary social justice
issues – race, gender, sexuality, nationalism, capitalism, are we doing history
matters? If history is only those
stories from the past that confirm current political positions, all manner of
political hacks can claim historical expertise. Too many Americans have become
accustomed to the idea of history as an evidentiary grab bag to articulate
their political positions."
That is a truth that, I can
personally verify, both sides are guilty of whether it is the writings of
Victor Davis Hanson or Nikole Hannah-Jones. That one is doing it as part of the
holding the past in high regard and the other it by holding it in complete contempt doesn't make their
revisionism contemptible. And it's clear
the defense of Keisha Blain argues that like everything else the past can only
be afforded to be held objectively if you're a white man. (Which last I checked
Zinn, Chomsky and Vidal are and they sure as hell were presentists.)
But even if I were to argue that
the presentist approach is the correct one and that it should be applied to
historian the question I ask is: why? I want to know what the end goal is. Say
we teach every American student The 1619 Project, The People's History Of
the United States and Lies My Teacher Taught Me. What does that
do? The presentist view of the past
isn't any different from the view of today. It just does on a bigger scope.
America is as racist, sexist and homophobic today as it was in 1619 and it'll
never change.
So what is the student who reads
these books supposed to take away from it except a loathing of your country?
Don't give me that argument it's telling people not to trust those in
authority, the left basically makes that argument for everything. Healthy skepticism
and questioning your country's leaders are good things; arguing that all of
them are basically corrupt and untrustworthy is the view of an extremist. The
arguments for presentism's counterargument hasn't really changed: it's that the
right is the bigger threat and all Americans need to be focused on them. That's
another kind of moral relativism, you know, the exact same thing the
presentists are saying we shouldn't have in our history.
What this is based on, of course,
is the left's moral superiority, the certainty that if they had lived in 1776
they would have the values they would today. But time moves in one direction
and most things that were acceptable a hundred years ago aren't.
The famous saying about history
was once: "Those who don't learn from the past are doomed to repeat
it." The presentist doesn't want to learn from the past; he was to
judge it. The presentist is incapable of realizing the only reason they have
the values of today is because we learn from our mistakes and we make
improvements. Since the presentist has judge a dim view of people who aren't
them in the present, they don't believe people can do that either.
I'll end with a statement from
Eugene O'Neill in A Moon For The Misbegotten: "There is no present
or future, only the past happening again and again, now." I'm fond of it
now more than ever because when it comes to how so many on the left try to
bring about their vision they never learn from their mistake and as a result
they keep trying to have their past happen again with no improvements. Either
from an objective perspective or the presentist one, their approach keeps
failing in the present so they can't realize their progressive future. No
wonder they keep trying to rewrite the past.