Universalism and Historicism

A Conflicting Inheritance of the Enlightenment

Bibliographic Data

ID3971695
AuthorsBenedikt Haller (Independent Scholar, Berlin, Germany, corresponding author)
Year2024
Volume29
Issue3-4
Pages252-264
Publication date2024-05-18
Peer ReviewedYes
Open AccessNo
TypeARTICLE
VenueThe European Legacy (JOURNAL)
Journal identifiersISSN: 1084-8770 • E-ISSN: 1470-1316
PublisherInforma UK Limited (PUBLISHER • GB)
DOI10.1080/10848770.2024.2301872
OpenAlexW4390917309
LanguageEN
Citations received1
References cited16

Enlightenment thought and its contemporary followers usually support two contradictory principles simultaneously. The first is universality. Truth is universal because it is truth for all. Claims to universality are made in logic and science, but also in areas that are culturally or politically controversial. Recently, universalism has become a key term to express a fundamental critique of identity politics. For much of European history, Christianity provided such a universal truth. But with the decline of its cultural hegemony and the rise of particular nation-states, conflicting truth claims became weapons in violent conflicts, leading Hobbes to argue that dangerous truth claims must be neutralized by robust political power. In the eighteenth century, rationalism became more optimistic, interpreting universalism as cosmopolitanism based on universal reason and progress through history. The second principle is historicism, which is the self-reflexive look at the historical origins of universal claims and theories. Historicism emerged in the nineteenth century as a response to the application of rationalism to history. It challenged the universal claims of the French Revolution, emphasizing instead the unique value of each historical entity. This revealed a fundamental paradox: when universalism becomes self-reflexive, it recognizes that it has non-universal historical origins, thereby undermining itself. After the devastation of World War II and the Holocaust, the Universal Declaration of Human Rights (1948) represented a significant effort toward a new universalism. It sought to establish human rights as universal principles for the emerging world order. But history repeated itself: Historicism once again weakened confidence in human rights. The enemies of human rights take advantage of this weakness. We therefore have to live with the paradox that universalism is necessary because humanity shares a single world, but that historical self-reflection is also unavoidable. In other words, the Enlightenment principle of universalism must accept historicism as an integral part of itself

Enlightenment · Environmental ethics · Epistemology · Historicism · Human rights · Political science · Politics · Rationalism · Reflexivity · Social science · Sociology · Universalism · Historical Geopolitical and Social Dynamics · Law · Philosophy · Political Theory and Influence · Religion and Society Interactions

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