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History examines not what things are so much as how they came to be.

History focuses on the unique rather than the general.

Whether it be an interpretation of events as products of divine intervention or whether it be the secular uniting of families or of nations, history has always been a sort of glue for a culture’s fabric.

Arguably the first scientific philosophy of history—which is characterized by an attempt to be non-biased, testimony-based, comprehensive, and unencumbered by grand predictive structures— was produced by the father of history, Herodotus (c. The word ‘history’ derives from his usage of to define his ‘inquiries’ or ‘researches’: “Herodotus of Halicarnassus, his inquiries are here set down to preserve the memory of the past by putting on record the marvelous achievements both of the Greek and non-Greek peoples; and more particularly, to show how the two races came into conflict” (Herodotus, I.1,1).

Its movers are most often people who act for a variety of inner motives rather than purely physical forces.

Its objects are no longer observable directly, but must be mediated by evidence.

He claims to not accept hearsay or conjecture, and to admit only that which he had personally seen or else had been confirmed by multiple reliable sources.

The very notion of a culture depends upon a belief in a common history that members of that culture recognize themselves as meaningfully sharing.

Since then, history has been a record of the engaged struggle between the chosen elect of the City of God and the rebellious self-lovers who dwell in the City of Men.

Because time is linear, its key events are unique and inviolable: the Fall of Adam, the Birth and Death of Jesus, and the Resurrection all move history along to the Final Judgment with infallible regularity.

The lesson to be learned was not the sheer diversity of cultural behaviors but the typological character of agents and their actions, which was to serve as a sort of guide to future conduct since they were likely to repeat themselves.

Second, Thucydides treated his evidence with overt skepticism.

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All stories, however preposterous, are recorded without moral judgment since they each reflect the beliefs of a time and of a people, all of which are worth knowing.