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Abstract
The fundamental problem of historical knowledge is associated with the lack of reliability, completeness and finality. This shortcoming leads to the fundamental possibility not only of different hierarchies of significance of the same events and facts, but also to incompatible statements in general, as a result of which the single History as a certain status quo and process turns into a multitude of “stories” that compete with each other in argumentation and interpretation. However, the prospects of victory in such a competitive confrontation of a certain research (or rather, hermeneutic) approach are rather illusory, since there is no criterion verification for reducing these, to use the term arithmetic of “fractions” to that “common denominator” that will perform the consensual function of substantive and semantic arbitration. As a result, different interpretative approaches turn into peculiar passing straight lines that function in an autonomous mode and are doomed not to intersect with each other in the space of the subject discursive field. A much more significant consequence is associated with the fact that the sphere of historical knowledge turns into an environment of unalternative relativism, questioning the scientific status of historical cognitivism (at least in many subject areas). Under such realities, the importance of philosophy as a verifier of historical knowledge is objectively and naturally actualized: since philosophy performs the function of a kind of conductor of meanings and values, it not only can, but must make a significant contribution to providing historical cognitology with the features of, if not consensual, then at least conventional expressiveness, non-contradiction and persuasiveness.
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