Glory and the Historian: Some Propositions‪.‬

IN THIS ARTICLE, I would like to explore concisely various aspects of the historian's calling as concerns glory. A few general remarks to begin: glory is an aesthetic category above all. This article therefore is not primarily about historical method, epistemology, or the literary criticism of histories. Although it is meant to contribute to the philosophy of history after a fashion, it will not do so in the usual sense, that is, through the study of fundamental principles that underlie the events of history. Yet since history (and histories) are so obviously a blend of diverse things, my inquiry will occasionally cross the path of each of these areas of study, and each, after all, has an aesthetic dimension. One of the many ways in which objects and events of history are blended deserves special comment: descriptions of them usually refer--if implicitly--both to interior, subjective realities, such as decisions, intentions, concepts, and so forth, and to the external effects of inward determinations. Therefore, this article will draw on different branches of philosophy as suitable to elucidating each aspect of human realities. My intent is not to be a reckless eclectic but rather to use whatever is useful in illuminating a particular topic. I am concerned about the glory of transient, temporal things above all, not the glory of God or angels, so my statements about glory are to be taken as so qualified, unless I indicate otherwise. I have thought it expedient for the sake of concision and clarity to present my points as a number of definite propositions. I do not mean these to be taken as beyond debate but merely as presenting some tentative reflections and as a means for promoting further reflection and discussion. Proposition 1: Glory is a form of intellectual beauty. It is the primary form of beauty with which historians are concerned.