Жалпы тарих: Адамзат тарихының біртұтас шолуы

History of humanity as a whole unit
A universal history is a work aiming at the presentation of a history of all of humankind as a whole. Universal historians try to identify connections and patterns among individual historical events and phenomena, making them part of a general narrative. A universal chronicle or world chronicle typically traces history from the beginning of written information about the past up to the present. Therefore, any work classed as such purportedly attempts to embrace the events of all times and nations in so far as scientific treatment of them is possible. Siegfried of Ballhausen was the first to use the title Historia universalis (universal history) in 1304.

In Greco Roman antiquity, the first universal history was written by Ephorus (405–330 BCE). This work has been lost, but its influence can be seen in the ambitions of Polybius (203–120 BC) and Diodorus (fl. 1st century BC) to give comprehensive accounts of their worlds. Herodotus' History is the earliest surviving member of the Greco Roman world historical tradition, although under some definitions of universal history it does not qualify as universal because it reflects no attempt to describe an overall direction of history or a principle or set of principles governing or underlying it. Polybius was the first to attempt a universal history in this stricter sense of the term:

Metamorphoses by Ovid has been considered as a universal history because of its comprehensive chronology—from the creation of humankind to the death of Julius Caesar a year before the poet's birth. In Leipzig are preserved five fragments dating to the 2nd century AD and coming from a world chronicle. Its author is unknown, but was perhaps a Christian. Later, universal history provided an influential lens on the rise of Christianity in the Roman Empire in such works as Eusebius's Ecclesiastical History, Augustine's City of God, and Orosius' History Against the Pagans.

During the Han dynasty (202 BCE – 220 CE) of China, Sima Qian (145–86 BC) was the first Chinese historian to attempt a universal history—from the earliest mythological origins of his civilization to his present day—in his Records of the Grand Historian. Although his generation was the first in China to discover the existence of kingdoms in Central Asia and India, his work did not attempt to cover the history of these regions.

The 11th century Zizhi Tongjian of Sima Guang is sometimes considered the first of the chronologically arranged universal histories produced in China. The 15th century Indo Persian Ma'athir i Mahmud Shahi, written by 'Abd al Husayn Tuni (died 1489), is sometimes considered a fragment of a universal history.

In the medieval Islamic world (13th century), universal history in this vein was taken up by Muslim historians such as Tarikh i Jahangushay i Juvaini ("The History of The World Conqueror") by Ala'iddin Ata Malik Juvayni, Jami' al tawarikh ("Compendium of Chronicles") by Rashid al Din Hamadani (now held at the University of Edinburgh) and the Muqaddimah by Ibn Khaldun. Universal histories included two forms: the ta'rikh 'ala al sinin was organised by annual entries and thus annalistic, while the ta'rikh 'ala al khulafa was organised by the reigns of caliphs. The History of the Prophets and Kings (Tārīkh al Rusul wa al Mulūk) of al Tabari is a prime example of the latter, in which a major role was played for the last time by isnads. An isnad was, ideally, an unbroken chain of transmitters of a hadith (tradition, saying) from the book's compiler back to a witness of the event.

According to Hughes Warrington (2005), John Knox's 1558 The First Blast of the Trumpet Against the Monstruous Regiment of Women represented 'a universal history of female monarchs'. Knox wrote it in order to argue that women should never be allowed to reign, because that is 'repugnant to nature, contumelious to God, a thing most contrary to his revealed will and approved ordinance, and the subversion of good order, or all equity and justice.' He was thus writing a history about a particular topic in order to express his view of what the "world order" should be: what the world Knox lived in ought to be like. An early European project was the Universal History of George Sale and others, written in the mid 18th century. Christian writers as late as Bossuet in his Discours sur l'histoire universelle (Speech of Universal History) are still reflecting on and continuing the Medieval tradition of universal history. Speech of Universal History is considered by many Catholics as an actual second edition or continuation of the City of God. In this work Bossuet continues to provide an update of universal history according to Augustine's thesis of universal war between those humans that follow God and those who follow the Devil. This concept of world history guided by Divine Providence in a universal war between God and Devil is part of the official doctrine of the Catholic Church as most recently stated in the Second Vatican Council' s Gaudium et Spes document: "The Church . holds that in her most benign Lord and Master can be found the key, the focal point and the goal of man, as well as of all human history all of human life, whether individual or collective, shows itself to be a dramatic struggle between good and evil, between light and darkness The Lord is the goal of human history the focal point of the longings of history and of civilization, the center of the human race, the joy of every heart and the answer to all its yearnings."

In the 19th century, universal histories proliferated. Philosophers such as Kant, Herder, Schiller and Hegel, and political philosophers such as Marx and Herbert Spencer, presented general theories of history that shared essential characteristics with the Biblical account: they conceived of history as a coherent whole, governed by certain basic characteristics or immutable principles. Kant who was one of the earliest thinkers to use the term Universal History described its meaning in "Idea for a Universal History with a Cosmopolitan Purpose":