La trampa de las 'temporalidades múltiples'. Es posible escribir historia sin cronología?
The Tra... more La trampa de las 'temporalidades múltiples'. Es posible escribir historia sin cronología? The Trap of 'Multiple Temporalities': Is it Possible to Write Without Chronology? ABSTRACT In this paper, I attempt to answer the following questions: to what extent can we affirm, broadening the meaning of the phrase by Denise da Silva (2016), that "others" are "necessarily without time"?; why does the "other" appear to be carrying "another" temporality when it becomes visible?; why is the concept of "multiple temporalities" flawed at its origin?. In this regard, I attempt to show how, in constituting itself as a historical subject, the West transforms time-as-relation into time-as-noun and how the "problem" of the synchronization of the multiplicity of temporalities is its counterpart.
KEYWORDS Multiple temporalities. Synchronization of temporalities. Time-as-noun. Time-as- relation.
RESUMEN En el presente trabajo intento responder a las siguientes preguntas: ¿En qué medida podemos afirmar, extendiendo el sentido de la frase de Denise da Silva (2016), que los "otros" son "necesariamente sin tiempo"?, ¿por qué cuando se hace visible el "otro" aparece portando "otra" temporalidad?, ¿por qué el concepto de "temporalidades múltiples" está viciado en su origen?. Al respecto, intento mostrar cómo al constituirse Occidente en sujeto histórico transforma al tiempo relación en tiempo-sustantivo y cómo el "problema" de la sincronización de la multiplicidad de temporalidades es su contrapartida. PALAVRAS CLAVE Temporalidades múltiples. Sincronización de temporalidades. Tiempo-sustantivo. Tiempo-relación.
Bloomsbury History: Theory and Method Articles. London: Bloomsbury Publishing,, 2021
Introduction
François Hartog coined the term “regimes of historicity” in a critical note entitled... more Introduction François Hartog coined the term “regimes of historicity” in a critical note entitled “Marshall Sahlins et l´antropologie de l´histoire” (1983) on Marshall Sahlins’s lecture that was published in the American Anthropological Journal. This notion was born from the encounter between history and anthropology. Hartog and Gérard Lenclud defined it for the first time in 1993 as “the type of relation that every society has with its past, the way that it is treated by it and how she treats it to use it and build this thing that we call history” and subsequently added that the regime of historicity “refers to the modality of a self-consciousness of a human community” (Hartog and Lenclud 1993: 26, my translation). In 2003, Hartog developed this concept in his key book on this topic Régimes d´historicité: Présentisme et experiences du temps, and he defined it as “the ways in which these universal categories or forms we call ‘the past’, ‘the present’, and ‘the future’ are articulated,” namely, the ways that societies in different times and in different spaces organize the past, present, and future.
This article attempts to show that in western societies of today, in the absence of absolute foun... more This article attempts to show that in western societies of today, in the absence of absolute foundations and the lack of a frame of meaning that opens new horizons of expectations, a political self understanding of the present in terms of past, begins to emerge. This is possible because the major “catastrophes” of the 20th century have not established a rupture between past and present on the political plane. What I am trying to show here is that the kind of break between past and present made possible by events such as the French Revolution and the Fall of the Soviet Union, took place because these events provoked political ruptures. Because the catastrophes of the 20th century did not break the political order which gave them birth (the modern secular state), they have created an order of time which, without leaving the future aside, feeds itself from the past.
Resumen: Este artículo intenta dar cuenta de qué modo la experiencia de la pandemia cualificó al ... more Resumen: Este artículo intenta dar cuenta de qué modo la experiencia de la pandemia cualificó al presente como un "presente suspendido". A tal fin, se desarrolla el concepto de "evento sin precedentes" siguiendo a Derrida y a Simon. El objetivo es mostrar que la pandemia hizo posible configurar un "nosotros como especie", sujeto considerado, por Chakrabarty, imposible de experimentar como humanos. KEYWORDS: Unprecedented event; suspended present; species; historical temporality; epochal event; historical present. Palabras clave: evento sin precedentes, presente suspendido, especie, temporalidad histórica, evento epocal, presente histórico.
Rethinking History. The Journal of Theory and Practice , 2019
The article focuses on the notion of the ‘politics of time’ from a performative point of view. I ... more The article focuses on the notion of the ‘politics of time’ from a performative point of view. I aim to show that periodization is a way we act upon time. The first part of the article argues that, during the nineteenth century, ‘contemporaneity’ began to be understood as ‘sharing the present’. I focus mainly on the writings of Taine and Tocqueville. I then show the normative presupposition underlying the ‘contemporaneity/non-contemporaneity issue’. Finally, I explore its consequences for a Western conception of the present.
Representación Histórica y nueva experiencia del tiempo , 2019
En el trabajo parto de la fuerte convicción de que las más diversas prácticas (como la historia, ... more En el trabajo parto de la fuerte convicción de que las más diversas prácticas (como la historia, el arte, la filosofía en general, la praxis económica) expresan el modo en que una determinada sociedad experimenta en el presente, sus relaciones con el pasado y el futuro.
En este trabajo intento abordar la importancia que posee el análisis del presente para una teoría... more En este trabajo intento abordar la importancia que posee el análisis del presente para una teoría del tiempo histórico. A tal fin, abordo la noción de “políticas del tiempo” como actos que realizamos en el presente y que determinan quiénes lo habitan. En primer lugar, intento mostrar cómo en el siglo XIX y, en Occidente, el presente comenzó a ser experimentado como “contemporáneo”. En segundo lugar, discuto los presupuestos que subyacen a esta experiencia de lo contemporáneo y de qué forma produce una discriminación sincrónica (los “primitivos” o “salvajes” de la antropología) y diacrónica (los “muertos” del pasado histórico).
The aim of this paper is to explain why the many turns that historiography has undergone from the... more The aim of this paper is to explain why the many turns that historiography has undergone from the middle of the twentieth century to the present are related to the " living experiences " that have occurred outside of academia. Trying to grasp the concept of " practical past " from Oakeshott and White, it will be argued that the disciplinary transformations such as " gender history " or the " historiography of decolonization " that accompany " living experiences " outside of academia are the result of the " practical attitude " that accompanies historical narratives and function as a moral guide to the present. Finally, it will be discussed that if historians assume a critical attitude toward the " living experiences " and regard the " present as history, " then the different transformations of the discipline can be explained by a critical attitude and go together with an ethical project.
Abstract
In this paper, I intend to show that different ways of describing, representing or think... more Abstract In this paper, I intend to show that different ways of describing, representing or thinking about human affairs presuppose different types of consciousness of temporality. This proposal is embedded in the fruitful concept ‘régimes d´historicités’, which was coined by F. Hartog. Within this context and in regard to historiography and the philosophy of history, I will try to show that these disciplines and concepts, coined by these fields of study, are only possible in a temporal order governed by the future. Within this context, I will examine historiography, understood as the discipline which makes sense of human past and other disciplines, including the analytical or narrativist philosophies of history, which have yielded concepts such as the ‘historical past’, ‘historical consciousnesses’ and ‘historical time’. Keywords: regime of historicity-historiographical regime-historical past-historical present
Abstract
This article attempts to show that in western societies of today, in the absence of abso... more Abstract This article attempts to show that in western societies of today, in the absence of absolute foundations and the lack of a frame of meaning that opens new horizons of expectations, a political self understanding of the present in terms of past, begins to emerge. This is possible because the major “catastrophes” of the 20th century have not established a rupture between past and present on the political plane. What I am trying to show here is that the kind of break between past and present made possible by events such as the French Revolution and the Fall of the Soviet Union, took place because these events provoked political ruptures. Because the catastrophes of the 20th century did not break the political order which gave them birth (the modern secular state), they have created an order of time which, without leaving the future aside, feeds itself from the past.
Conceptualizing the History of the Present Time, 2024
Abstract: In this work, we explore four meanings of the concept of
contemporary, emphasizing its ... more Abstract: In this work, we explore four meanings of the concept of contemporary, emphasizing its designation as a historical field. We argue that disagreements about when the present or the contemporary era begins stem from historians assuming a linear, chronological and absolute conception of time. Following scholars like L. Descombes, L. Hölscher, B. Latour, D. J. Wilcox and S. Tanaka, we propose conceiving relational historical time without chronology, highlighting the original sense of sharing the same time that the term “contemporary” acquired for the first time. This perspective mitigates issues concerning the beginnings or the meaning of the present. Accentuating relationships within a relational time framework aids in overcoming ontological challenges like too many presents or distance in time, along with the corresponding epistemological issue of objectivity. This Element aims to reevaluate and enrich our understanding of the multifaceted concept of the present in the context of history. Keywords: present time, history, memory, current times, historical temporality
La trampa de las 'temporalidades múltiples'. Es posible escribir historia sin cronología?
The Tra... more La trampa de las 'temporalidades múltiples'. Es posible escribir historia sin cronología? The Trap of 'Multiple Temporalities': Is it Possible to Write Without Chronology? ABSTRACT In this paper, I attempt to answer the following questions: to what extent can we affirm, broadening the meaning of the phrase by Denise da Silva (2016), that "others" are "necessarily without time"?; why does the "other" appear to be carrying "another" temporality when it becomes visible?; why is the concept of "multiple temporalities" flawed at its origin?. In this regard, I attempt to show how, in constituting itself as a historical subject, the West transforms time-as-relation into time-as-noun and how the "problem" of the synchronization of the multiplicity of temporalities is its counterpart.
KEYWORDS Multiple temporalities. Synchronization of temporalities. Time-as-noun. Time-as- relation.
RESUMEN En el presente trabajo intento responder a las siguientes preguntas: ¿En qué medida podemos afirmar, extendiendo el sentido de la frase de Denise da Silva (2016), que los "otros" son "necesariamente sin tiempo"?, ¿por qué cuando se hace visible el "otro" aparece portando "otra" temporalidad?, ¿por qué el concepto de "temporalidades múltiples" está viciado en su origen?. Al respecto, intento mostrar cómo al constituirse Occidente en sujeto histórico transforma al tiempo relación en tiempo-sustantivo y cómo el "problema" de la sincronización de la multiplicidad de temporalidades es su contrapartida. PALAVRAS CLAVE Temporalidades múltiples. Sincronización de temporalidades. Tiempo-sustantivo. Tiempo-relación.
Bloomsbury History: Theory and Method Articles. London: Bloomsbury Publishing,, 2021
Introduction
François Hartog coined the term “regimes of historicity” in a critical note entitled... more Introduction François Hartog coined the term “regimes of historicity” in a critical note entitled “Marshall Sahlins et l´antropologie de l´histoire” (1983) on Marshall Sahlins’s lecture that was published in the American Anthropological Journal. This notion was born from the encounter between history and anthropology. Hartog and Gérard Lenclud defined it for the first time in 1993 as “the type of relation that every society has with its past, the way that it is treated by it and how she treats it to use it and build this thing that we call history” and subsequently added that the regime of historicity “refers to the modality of a self-consciousness of a human community” (Hartog and Lenclud 1993: 26, my translation). In 2003, Hartog developed this concept in his key book on this topic Régimes d´historicité: Présentisme et experiences du temps, and he defined it as “the ways in which these universal categories or forms we call ‘the past’, ‘the present’, and ‘the future’ are articulated,” namely, the ways that societies in different times and in different spaces organize the past, present, and future.
This article attempts to show that in western societies of today, in the absence of absolute foun... more This article attempts to show that in western societies of today, in the absence of absolute foundations and the lack of a frame of meaning that opens new horizons of expectations, a political self understanding of the present in terms of past, begins to emerge. This is possible because the major “catastrophes” of the 20th century have not established a rupture between past and present on the political plane. What I am trying to show here is that the kind of break between past and present made possible by events such as the French Revolution and the Fall of the Soviet Union, took place because these events provoked political ruptures. Because the catastrophes of the 20th century did not break the political order which gave them birth (the modern secular state), they have created an order of time which, without leaving the future aside, feeds itself from the past.
Resumen: Este artículo intenta dar cuenta de qué modo la experiencia de la pandemia cualificó al ... more Resumen: Este artículo intenta dar cuenta de qué modo la experiencia de la pandemia cualificó al presente como un "presente suspendido". A tal fin, se desarrolla el concepto de "evento sin precedentes" siguiendo a Derrida y a Simon. El objetivo es mostrar que la pandemia hizo posible configurar un "nosotros como especie", sujeto considerado, por Chakrabarty, imposible de experimentar como humanos. KEYWORDS: Unprecedented event; suspended present; species; historical temporality; epochal event; historical present. Palabras clave: evento sin precedentes, presente suspendido, especie, temporalidad histórica, evento epocal, presente histórico.
Rethinking History. The Journal of Theory and Practice , 2019
The article focuses on the notion of the ‘politics of time’ from a performative point of view. I ... more The article focuses on the notion of the ‘politics of time’ from a performative point of view. I aim to show that periodization is a way we act upon time. The first part of the article argues that, during the nineteenth century, ‘contemporaneity’ began to be understood as ‘sharing the present’. I focus mainly on the writings of Taine and Tocqueville. I then show the normative presupposition underlying the ‘contemporaneity/non-contemporaneity issue’. Finally, I explore its consequences for a Western conception of the present.
Representación Histórica y nueva experiencia del tiempo , 2019
En el trabajo parto de la fuerte convicción de que las más diversas prácticas (como la historia, ... more En el trabajo parto de la fuerte convicción de que las más diversas prácticas (como la historia, el arte, la filosofía en general, la praxis económica) expresan el modo en que una determinada sociedad experimenta en el presente, sus relaciones con el pasado y el futuro.
En este trabajo intento abordar la importancia que posee el análisis del presente para una teoría... more En este trabajo intento abordar la importancia que posee el análisis del presente para una teoría del tiempo histórico. A tal fin, abordo la noción de “políticas del tiempo” como actos que realizamos en el presente y que determinan quiénes lo habitan. En primer lugar, intento mostrar cómo en el siglo XIX y, en Occidente, el presente comenzó a ser experimentado como “contemporáneo”. En segundo lugar, discuto los presupuestos que subyacen a esta experiencia de lo contemporáneo y de qué forma produce una discriminación sincrónica (los “primitivos” o “salvajes” de la antropología) y diacrónica (los “muertos” del pasado histórico).
The aim of this paper is to explain why the many turns that historiography has undergone from the... more The aim of this paper is to explain why the many turns that historiography has undergone from the middle of the twentieth century to the present are related to the " living experiences " that have occurred outside of academia. Trying to grasp the concept of " practical past " from Oakeshott and White, it will be argued that the disciplinary transformations such as " gender history " or the " historiography of decolonization " that accompany " living experiences " outside of academia are the result of the " practical attitude " that accompanies historical narratives and function as a moral guide to the present. Finally, it will be discussed that if historians assume a critical attitude toward the " living experiences " and regard the " present as history, " then the different transformations of the discipline can be explained by a critical attitude and go together with an ethical project.
Abstract
In this paper, I intend to show that different ways of describing, representing or think... more Abstract In this paper, I intend to show that different ways of describing, representing or thinking about human affairs presuppose different types of consciousness of temporality. This proposal is embedded in the fruitful concept ‘régimes d´historicités’, which was coined by F. Hartog. Within this context and in regard to historiography and the philosophy of history, I will try to show that these disciplines and concepts, coined by these fields of study, are only possible in a temporal order governed by the future. Within this context, I will examine historiography, understood as the discipline which makes sense of human past and other disciplines, including the analytical or narrativist philosophies of history, which have yielded concepts such as the ‘historical past’, ‘historical consciousnesses’ and ‘historical time’. Keywords: regime of historicity-historiographical regime-historical past-historical present
Abstract
This article attempts to show that in western societies of today, in the absence of abso... more Abstract This article attempts to show that in western societies of today, in the absence of absolute foundations and the lack of a frame of meaning that opens new horizons of expectations, a political self understanding of the present in terms of past, begins to emerge. This is possible because the major “catastrophes” of the 20th century have not established a rupture between past and present on the political plane. What I am trying to show here is that the kind of break between past and present made possible by events such as the French Revolution and the Fall of the Soviet Union, took place because these events provoked political ruptures. Because the catastrophes of the 20th century did not break the political order which gave them birth (the modern secular state), they have created an order of time which, without leaving the future aside, feeds itself from the past.
Conceptualizing the History of the Present Time, 2024
Abstract: In this work, we explore four meanings of the concept of
contemporary, emphasizing its ... more Abstract: In this work, we explore four meanings of the concept of contemporary, emphasizing its designation as a historical field. We argue that disagreements about when the present or the contemporary era begins stem from historians assuming a linear, chronological and absolute conception of time. Following scholars like L. Descombes, L. Hölscher, B. Latour, D. J. Wilcox and S. Tanaka, we propose conceiving relational historical time without chronology, highlighting the original sense of sharing the same time that the term “contemporary” acquired for the first time. This perspective mitigates issues concerning the beginnings or the meaning of the present. Accentuating relationships within a relational time framework aids in overcoming ontological challenges like too many presents or distance in time, along with the corresponding epistemological issue of objectivity. This Element aims to reevaluate and enrich our understanding of the multifaceted concept of the present in the context of history. Keywords: present time, history, memory, current times, historical temporality
Do Fake ao Fato (des)atualizando Bolsonaro. Bruna Stutz, Klem Mateus Pereira, Valdei Araujo (org.). Vitoria: Editora Milfontes, 2020
El problema entre lo religioso y las ciencias sociales y humanas se ha hecho más visible con la f... more El problema entre lo religioso y las ciencias sociales y humanas se ha hecho más visible con la fuerte irrupción de la religión en la esfera pública en lo que va del siglo XXI. Desde la década de los 90 a esta parte, han florecido publicaciones y reuniones tratando de explicar la difícil relación entre la religión y la esfera pública, la religión y lo político o la religión y lo secular. Sin embargo, la dificultad no reside en lo religioso en sí, sino en la posibilidad de su conocimiento. La dificultad de su comprensión no se le presenta, por supuesto, ni a los Protestantes, o Cristianos, o Musulmanes, sino a aquellos profesores universitarios que practicamos ciencias sociales y humanidades e intelectuales seculares. La pregunta que intento responder es si pueden dar cuenta y en qué medida, los cientistas sociales seculares, en general, y los teóricos de la historia, en particular, del fenómeno religioso. En este trabajo me voy a centrar en la historiografía y en la teoría y filosofía de la historia.
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Papers by Maria Mudrovcic
The Trap of 'Multiple Temporalities': Is it Possible to Write Without Chronology?
ABSTRACT
In this paper, I attempt to answer the following questions: to what extent can we affirm, broadening the meaning of the phrase by Denise da Silva (2016), that "others" are "necessarily without time"?; why does the "other" appear to be carrying "another" temporality when it becomes visible?; why is the concept of "multiple temporalities" flawed at its origin?. In this regard, I attempt to show how, in constituting itself as a historical subject, the West transforms time-as-relation into time-as-noun and how the "problem" of the synchronization of the multiplicity of temporalities is its counterpart.
KEYWORDS
Multiple temporalities. Synchronization of temporalities. Time-as-noun. Time-as- relation.
RESUMEN En el presente trabajo intento responder a las siguientes preguntas: ¿En qué medida podemos afirmar, extendiendo el sentido de la frase de Denise da Silva (2016), que los "otros" son "necesariamente sin tiempo"?, ¿por qué cuando se hace visible el "otro" aparece portando "otra" temporalidad?, ¿por qué el concepto de "temporalidades múltiples" está viciado en su origen?. Al respecto, intento mostrar cómo al constituirse Occidente en sujeto histórico transforma al tiempo relación en tiempo-sustantivo y cómo el "problema" de la sincronización de la multiplicidad de temporalidades es su contrapartida. PALAVRAS CLAVE Temporalidades múltiples. Sincronización de temporalidades. Tiempo-sustantivo. Tiempo-relación.
François Hartog coined the term “regimes of historicity” in a critical note entitled “Marshall
Sahlins et l´antropologie de l´histoire” (1983) on Marshall Sahlins’s lecture that was published in
the American Anthropological Journal. This notion was born from the encounter between history
and anthropology. Hartog and Gérard Lenclud defined it for the first time in 1993 as “the type of
relation that every society has with its past, the way that it is treated by it and how she treats it to
use it and build this thing that we call history” and subsequently added that the regime of
historicity “refers to the modality of a self-consciousness of a human community” (Hartog and
Lenclud 1993: 26, my translation). In 2003, Hartog developed this concept in his key book on this
topic Régimes d´historicité: Présentisme et experiences du temps, and he defined it as “the ways
in which these universal categories or forms we call ‘the past’, ‘the present’, and ‘the future’ are
articulated,” namely, the ways that societies in different times and in different spaces organize
the past, present, and future.
KEYWORDS: Unprecedented event; suspended present; species; historical temporality; epochal event; historical present.
Palabras clave: evento sin precedentes, presente suspendido, especie, temporalidad histórica, evento epocal, presente histórico.
In this paper, I intend to show that different ways of describing, representing or thinking about human affairs presuppose different types of consciousness of temporality. This proposal is embedded in the fruitful concept ‘régimes d´historicités’, which was coined by F. Hartog. Within this context and in regard to historiography and the philosophy of history, I will try to show that these disciplines and concepts, coined by these fields of study, are only possible in a temporal order governed by the future. Within this context, I will examine historiography, understood as the discipline which makes sense of human past and other disciplines, including the analytical or narrativist philosophies of history, which have yielded concepts such as the ‘historical past’, ‘historical consciousnesses’ and ‘historical time’.
Keywords: regime of historicity-historiographical regime-historical past-historical present
This article attempts to show that in western societies of today, in the absence of absolute foundations and the lack of a frame of meaning that opens new horizons of expectations, a political self understanding of the present in terms of past, begins to emerge. This is possible because the major “catastrophes” of the 20th century have not established a rupture between past and present on the political plane. What I am trying to show here is that the kind of break between past and present made possible by events such as the French Revolution and the Fall of the Soviet Union, took place because these events provoked political ruptures. Because the catastrophes of the 20th century did not break the political order which gave them birth (the modern secular state), they have created an order of time which, without leaving the future aside, feeds itself from the past.
Books by Maria Mudrovcic
contemporary, emphasizing its designation as a historical field. We
argue that disagreements about when the present or the contemporary
era begins stem from historians assuming a linear, chronological and
absolute conception of time. Following scholars like L. Descombes,
L. Hölscher, B. Latour, D. J. Wilcox and S. Tanaka, we propose conceiving
relational historical time without chronology, highlighting the original
sense of sharing the same time that the term “contemporary” acquired
for the first time. This perspective mitigates issues concerning the
beginnings or the meaning of the present. Accentuating relationships
within a relational time framework aids in overcoming ontological
challenges like too many presents or distance in time, along with the
corresponding epistemological issue of objectivity. This Element aims
to reevaluate and enrich our understanding of the multifaceted
concept of the present in the context of history.
Keywords: present time, history, memory, current times, historical temporality
The Trap of 'Multiple Temporalities': Is it Possible to Write Without Chronology?
ABSTRACT
In this paper, I attempt to answer the following questions: to what extent can we affirm, broadening the meaning of the phrase by Denise da Silva (2016), that "others" are "necessarily without time"?; why does the "other" appear to be carrying "another" temporality when it becomes visible?; why is the concept of "multiple temporalities" flawed at its origin?. In this regard, I attempt to show how, in constituting itself as a historical subject, the West transforms time-as-relation into time-as-noun and how the "problem" of the synchronization of the multiplicity of temporalities is its counterpart.
KEYWORDS
Multiple temporalities. Synchronization of temporalities. Time-as-noun. Time-as- relation.
RESUMEN En el presente trabajo intento responder a las siguientes preguntas: ¿En qué medida podemos afirmar, extendiendo el sentido de la frase de Denise da Silva (2016), que los "otros" son "necesariamente sin tiempo"?, ¿por qué cuando se hace visible el "otro" aparece portando "otra" temporalidad?, ¿por qué el concepto de "temporalidades múltiples" está viciado en su origen?. Al respecto, intento mostrar cómo al constituirse Occidente en sujeto histórico transforma al tiempo relación en tiempo-sustantivo y cómo el "problema" de la sincronización de la multiplicidad de temporalidades es su contrapartida. PALAVRAS CLAVE Temporalidades múltiples. Sincronización de temporalidades. Tiempo-sustantivo. Tiempo-relación.
François Hartog coined the term “regimes of historicity” in a critical note entitled “Marshall
Sahlins et l´antropologie de l´histoire” (1983) on Marshall Sahlins’s lecture that was published in
the American Anthropological Journal. This notion was born from the encounter between history
and anthropology. Hartog and Gérard Lenclud defined it for the first time in 1993 as “the type of
relation that every society has with its past, the way that it is treated by it and how she treats it to
use it and build this thing that we call history” and subsequently added that the regime of
historicity “refers to the modality of a self-consciousness of a human community” (Hartog and
Lenclud 1993: 26, my translation). In 2003, Hartog developed this concept in his key book on this
topic Régimes d´historicité: Présentisme et experiences du temps, and he defined it as “the ways
in which these universal categories or forms we call ‘the past’, ‘the present’, and ‘the future’ are
articulated,” namely, the ways that societies in different times and in different spaces organize
the past, present, and future.
KEYWORDS: Unprecedented event; suspended present; species; historical temporality; epochal event; historical present.
Palabras clave: evento sin precedentes, presente suspendido, especie, temporalidad histórica, evento epocal, presente histórico.
In this paper, I intend to show that different ways of describing, representing or thinking about human affairs presuppose different types of consciousness of temporality. This proposal is embedded in the fruitful concept ‘régimes d´historicités’, which was coined by F. Hartog. Within this context and in regard to historiography and the philosophy of history, I will try to show that these disciplines and concepts, coined by these fields of study, are only possible in a temporal order governed by the future. Within this context, I will examine historiography, understood as the discipline which makes sense of human past and other disciplines, including the analytical or narrativist philosophies of history, which have yielded concepts such as the ‘historical past’, ‘historical consciousnesses’ and ‘historical time’.
Keywords: regime of historicity-historiographical regime-historical past-historical present
This article attempts to show that in western societies of today, in the absence of absolute foundations and the lack of a frame of meaning that opens new horizons of expectations, a political self understanding of the present in terms of past, begins to emerge. This is possible because the major “catastrophes” of the 20th century have not established a rupture between past and present on the political plane. What I am trying to show here is that the kind of break between past and present made possible by events such as the French Revolution and the Fall of the Soviet Union, took place because these events provoked political ruptures. Because the catastrophes of the 20th century did not break the political order which gave them birth (the modern secular state), they have created an order of time which, without leaving the future aside, feeds itself from the past.
contemporary, emphasizing its designation as a historical field. We
argue that disagreements about when the present or the contemporary
era begins stem from historians assuming a linear, chronological and
absolute conception of time. Following scholars like L. Descombes,
L. Hölscher, B. Latour, D. J. Wilcox and S. Tanaka, we propose conceiving
relational historical time without chronology, highlighting the original
sense of sharing the same time that the term “contemporary” acquired
for the first time. This perspective mitigates issues concerning the
beginnings or the meaning of the present. Accentuating relationships
within a relational time framework aids in overcoming ontological
challenges like too many presents or distance in time, along with the
corresponding epistemological issue of objectivity. This Element aims
to reevaluate and enrich our understanding of the multifaceted
concept of the present in the context of history.
Keywords: present time, history, memory, current times, historical temporality