Addendum on Big History as the Science of Time
2 February 2013
In my last post, The Science of Time, I discussed the possibility of taking an absolutely general perspective on time and how this can be done in a way that denies time or in a way that affirms time, after the manner of big history.
David Christian, whose books on big history and his Teaching Company lectures on Big History have been seminal in the field, in the way of introduction to his final lectures, in which he switches from history to speculation on the future, relates that in his early big history courses his students felt as though they were cut off rather abruptly when he had brought them through 13.7 billion years of cosmic history only to drop them unceremoniously in the present without making any effort to discuss the future. It was this reaction that prompted him to continue beyond the present and to try to say something about what comes next.
Another way to understand this reaction of Christian’s students is that they wanted to see the whole of the history they have just been through placed in an even larger, more comprehensive context, and to do this requires going beyond history in the sense of an account of the past. To put the whole of history into a larger context means placing it within a cosmology that extends beyond our strict scientific knowledge of past and future — that which can be observed and demonstrated — and comprises a framework in the same scientific spirit but which looks beyond the immediate barriers to observation and demonstration.
Elsewhere in David Christian’s lectures (if my memory serves) he mentioned how some traditionalist historians, when they encounter the idea of big history, reject the very idea because history has always been about documents and eponymously confined to to the historical period when documents were kept after the advent of literacy. According to this reasoning, anything that happened prior to the invention of written language is, by definition, not history. I have myself encountered similar reasoning as, for example, when it is claimed that prehistory is not history at all because it happened prior to the existence of written records, which latter define history.
This a sadly limited view of history, but apparently it is a view with some currency because I have encountered it in many forms and in different contexts. One way to discredit any intellectual exercise is to define it so narrowly that it cannot benefit from the most recent scientific knowledge, and then to impugn it precisely for its narrowness while not allowing it to change and expand as human knowledge expands. The explosion in scientific knowledge in the last century has made possible a scientific historiography that simply did not exist previously; to deny that this is history on the basis of traditional humanistic history being based on written records means that we must then define some new discipline, with all the characteristics of traditional history, but expanded to include our new knowledge. This seems like a perverse attitude to me, but for some people the label of their discipline is important.
Call it what you will then — call it big history, or scientific historiography, or the study of human origins, or deny that it is history altogether, but don’t try to deny that our knowledge of the past has expanded exponentially since the scientific method has been applied to the past.
In this same spirit, we need to recognize that a greatly expanded conception of history needs to reach into the future, that a scientific futurism needs to be part of our expanded conception of the totality of time and history — or whatever it is that results when we apply Russell’s generalization imperative to time. Once again, it would be unwise to be overly concerned with what we call his emerging discipline, whether it be the totality of time or the whole of time or temporal infinitude or ecological temporality or what Husserl called omnitemporality or even absolute time.
Part of this grand (historical) effort will be a future science of civilizations, as the long term and big picture conception of civilization is of central human interest in this big picture of time and history. We not only want to know the naturalistic answers to traditional eschatological questions — Where did we come from? Where are we going? — but we also want to know the origins and destiny of what we have ourselves contributed to the universe — our institutions, our ideas, civilization, the technium, and all the artifacts of human endeavor.
. . . . .
. . . . .
. . . . .