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dc.contributor.authorBarak, Jim A.-
dc.date.accessioned2014-11-19T14:43:35Z-
dc.date.available2014-11-19T14:43:35Z-
dc.date.issued1976-
dc.identifier.citationBarak, J. (1976)pt_BR
dc.identifier.issn0041-8862 (impresso)-
dc.identifier.issn2318-4620 (online)-
dc.identifier.urihttp://www.repositorio.ufc.br/handle/riufc/9842-
dc.descriptionBARAK, Jim. The case for historical relativism. Revista de Ciências Sociais, Fortaleza, v.7, n.1/2, 1976, p.27-36.pt_BR
dc.language.isopt_BRpt_BR
dc.publisherwww.rcs.ufc.br/edicoespt_BR
dc.rightsAcesso Abertopt_BR
dc.subjectHistoricalpt_BR
dc.subjectRelativismpt_BR
dc.subjectPractice et theorypt_BR
dc.subjectFact and interpretationpt_BR
dc.titleThe case for historical relativismpt_BR
dc.typeArtigo de Periódicopt_BR
dc.description.abstract-ptbrHistorians frequently remark in private conversation that while philosophers may demolish historical relativism regularly in theory, it remains a compelling and cogent account of the practice of historical writing. Historical relativism seems to be one of those cases where the problem involves the phenomenon of "Its all right in practice, but will it work in theory?" Philosophers have a way of construing relativism to mean things which are trivial, absurd or contradictory. Then "relativism" is quickly refuted, the philosophers having demonstrated that a little quick analysis obviously dispels the fog created by naive historians untutored in the mysteries of logic, epistemology and metaethics. For example, they suggest that relativism means that everyone has his own truth and then proceed to demonstrate laboriously that "x is true to me" does not accurately report the standard usage of the term "true"...pt_BR
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