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The first school of interpretation to emerge in the United States was "orthodox". For more than a decade after the end of the World War II, few American historians challenged the official American interpretation of the beginnings of the Cold War. [2]
In historiography, historical revisionism is the reinterpretation of a historical account. [1] It usually involves challenging the orthodox (established, accepted or traditional) scholarly views or narratives regarding a historical event, timespan, or phenomenon by introducing contrary evidence or reinterpreting the motivations and decisions of the people involved.
A cold war is a state of conflict between nations that does not involve direct military action but is pursued primarily through economic and political actions, propaganda, acts of espionage or proxy wars waged by surrogates.
A theory that regards statements as true if they are coherent within some specified set of sentences, propositions, or beliefs. Cold War colonialism The practice or policy by which one people or sovereignty exerts social, political, and/or economic control over other people or geographic areas, typically by establishing a colony whose ...
Historical method is the collection of techniques and guidelines that historians use to research and write histories of the past. Secondary sources, primary sources and material evidence such as that derived from archaeology may all be drawn on, and the historian's skill lies in identifying these sources, evaluating their relative authority, and combining their testimony appropriately in order ...
James Burnham's theory has been much discussed, but few people have yet considered its ideological implications—that is, the kind of world-view, the kind of beliefs, and the social structure that would probably prevail in a state which was at once unconquerable and in a permanent state of "cold war" with its neighbours.
Carr's History of Soviet Russia runs to 14 volumes and has been extended into the 1930s by historian R. W. Davies and others. After the war, Carr was a fellow and tutor in politics at Balliol College, Oxford, from 1953 to 1955, when he became a fellow of Trinity College, Cambridge, where he remained until his
Tucker distinguished between "real" and "ideal" culture and between "macro-level" and "micro-level" culture. "Real" cultural patterns consist of "prevalent practices in a society"; "ideal" patterns consist of "accepted norms, values, and beliefs". A "macro-level" culture is a society's "complex totality of patterns and sub-patterns" of ...