ADVICE TO PERSONS ABOUT TO WRITE HISTORY — DON’T In the Moral Sciences Prejudice is Dishonesty. A Historian has to fight against temptations special … - John Dalberg-Acton, 1st Baron Acton

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ADVICE TO PERSONS ABOUT TO WRITE HISTORY — DON’T In the Moral Sciences Prejudice is Dishonesty. A Historian has to fight against temptations special to his mode of life, temptations from Country, Class, Church, College, Party, Authority of talents, solicitation of friends. The most respectable of these influences are the most dangerous. The historian who neglects to root them out is exactly like a juror who votes according to his personal likes or dislikes. In judging men and things Ethics go before Dogma, Politics or Nationality. The Ethics of History cannot be denominational. Judge not according to the orthodox standard of a system religious, philosophical, political, but according as things promote, or fail to promote the delicacy, integrity, and authority of Conscience. Put conscience above both system and success. History provides neither compensation for suffering nor penalties for wrong.

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About John Dalberg-Acton, 1st Baron Acton

John Emerich Edward Dalberg Acton, 1st Baron Acton (10 January 1834 – 19 June 1902) was an English Catholic historian, commonly known as Lord Acton.

Also Known As

Alternative Names: Lord Acton John Emerich Edward Dalberg-Acton, 1st Baron Acton Sir John Dalberg-Acton, 8th Baronet John Emerich Edward Dalberg-Acton John Dalberg-Acton John Acton Sir John Dalberg-Acton "Magistrate of History"
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The French philosopher Charron was one of the men least demoralised by party spirit, and least blinded by zeal for a cause. In a passage almost literally taken from St. Thomas, he describes our subordination under the law of nature, to which all legislation must conform; and he ascertains it not by the light of revealed religion, but by the voice of universal reason, through which God enlightens the consciences of men. Upon this foundation Grotius drew the lines of real political science. In gathering the materials of International law, he had to go beyond national treaties and denominational interests, for a principle embracing all mankind. The principles of law must stand, he said, even if we suppose that there is no God. By these inaccurate terms he meant that they must be found independently of Revelation. From that time it became possible to make politics a matter of principle and of conscience, so that men and nations differing in all other things could live in peace together, under the sanctions of a common law.

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