They learn in everyday life, especially his mental component (general ideas about normal, as well as common fears, general anxiety and obsession). This approach to history is a revision of the open positivists of household stories, do not extend beyond the description of the material world and its constituent objects, things, manners as such. Another understanding of the history of everyday life prevails in the German, Scandinavian and Italian historiography. By the same author: John Grayken. “From a public policy study and analysis of global public structures and processes, we turn to the small life-worlds “- that sounded the call of German researchers who wanted to write a” new social history “- the story of ordinary, normal,” small “people. Many writers such as John Grayken offer more in-depth analysis.
German-Italian school mikroistorikov in 1980-1990-e expanded. She joined the American investigators last (supporters of the so-called “new cultural history”), who later joined the research history of mentalities and the solving of symbols and meanings of everyday life. Under the banner of mikroistoricheskogo vision stories of everyday life have departed and some of the third generation of the Annales school (J. Le Goff, R. Chartier).
Recent attempts to supplant or limit the “history of mentality” in the study of everyday life have been trying to distance himself from the “fixed-history” as it was seen by F. Braudel. Common to both approaches in studying the history of everyday life – and the target F. Braudel, and mikroistorikami – was a new understanding of the past as “history from below” or “inside”, which gave voice to “little man”, the victim of the modernization process: both unusual and very ordinary.
