Since the 1950s archaeology, especially in North America and western Europe, has shifted from a seemingly complacent culture-historical orthodoxy to ambitious theoretical innovations. These innovations have led to growing disagreements about the goals of the discipline and how these goals can be achieved. Increasing numbers of archaeologists, following in the wake of historians and sociologists, have abandoned positivist certainty and begun to entertain doubts about the objectivity of their research. They see social factors as determining not only the questions they ask but also the answers they judge to be convincing. Extreme versions of this view deny that archaeologists can offer interpretations of their data that are other than a reflection of the transient values of the societies in which they live. Yet, if archaeology cannot produce some kind of cumulative understanding of the past and a commentary that is at least partially independent of specific historical contexts, what scientific – as opposed to political, psychological, or aesthetic – justification can be offered for doing archaeological research?

These concerns have encouraged studying the history of archaeological thought as a means by which problems of subjectivity, objectivity, and the gradual accumulation of knowledge can be assessed.