Hugo Bonin – A few quick thoughts regarding how different theoretical approaches in intellectual history can frame our empirical work, as exemplified by the trending topic of “representative democracy.”
Koselleck 100
Lucila Svampa – Conocemos la obra de Koselleck principalmente por su fuerte legado en la historia conceptual y por su teoría de los tiempos históricos. Sin embargo, hace unos años comenzó a cobrar impulso la investigación sobre sus aportes al ámbito de la memoria. ¿Cuáles fueron sus principales contribuciones en este campo y por qué fueron tan controvertidas? Este breve artículo pretende situar su forma de entender la memoria, llamando la atención sobre su peculiar uso de la lava como metáfora.
Alexandre Avelar – The effort to offer truthful narratives about the past, based on documentary evidence and methodological guidance, involves identifying the assumptions present in historiographical practice. However, the persistence of negationist positions calls for reassessing this problem from a different angle than the one used in our usual practice.
Maja-Lisa Müller – Der Titel sagt es bereits: Dieses Buch handelt vom Verlust. Jörg van Norden vertritt in „Verlust der Vergangenheit. Historische Erkenntnis und Materialität zwischen Wiedererkennen und Befremden“ die These, dass der Zugang zur „Vergangenheit“ denjenigen, die sich damit befassen wollen, speziell Historiker*innen, verlustig geht. Dieser Zugang – und damit historische Erkenntnis an sich – ist nicht einfach so zu haben, sondern muss zunächst hergestellt werden.
Lisa Regazzoni – Verhelfen materielle Überreste zur historischen Erkenntnis? Dies ist lediglich der erste, eher unspektakuläre Teil der Frage, der Jörg van Norden in seinem Buch nachgeht (Jörg van Norden: Verlust der Vergangenheit. Historische Erkenntnis und Materialität zwischen Wiedererkennen und Befremden, Frankfurt a. M. 2022.) Viel faszinierender ist der zweite Teil, der daraus folgt…
Koselleck 100
John P. McCormick & Jonathon Catlin – Already at the opening of his 1959 dissertation book Critique and Crisis, Koselleck wrote that in the political realm, the rampant ideology of progress had “allowed the whole world to drift into a state of permanent crisis,” while accelerating technological progress threatened to “blow up mankind as well in a self-initiated process of self-destruction.” McCormick’s reflections on his encounter studying with Koselleck prompt us to speculate about what might have changed for Koselleck thirty years later, after the Soviet experiment had decisively failed.
Christian Wachter – What does Islam encompass? How can we portray the religion without essentializing it and without excluding the vast array of perspectives other than the canon of theological doctrines or Western viewpoints? How should this multifaceted portrayal be captured in a book? What narratives come into play, and how do they logically interconnect? Shahzad’s online book A New Vision for Islamic Pasts and Futures ventures into these inquiries, expanding our perception of Islam and redefining our concept of a book’s potential.
Koselleck 100
David Scott – Neither the past nor the present appeared to me exactly as it appeared to my interlocutors. While we inhabited the same present, and thus were, so to speak, co-temporaries, we were effectively not contemporaries. My interlocutors were starting from different “problem-spaces,” and therefore the questions they posed about the past in the present, and the answers they derived for the future, were not identical to mine.
Koselleck 100
Lucila Svampa – We know Koselleck’s work primarily for its strong legacy in conceptual history and for his theory of historical times. However, a few years ago, research on his contributions to understanding memory began to gain impetus. What were his main contributions in this field, and why were they so controversial? This short article looks to better situate his understanding of memory, drawing attention to his peculiar use of lava as a metaphor.
Koselleck 100
Manuel Orozco Pérez – La historia es maestra de la vida. Así reza la sentencia ciceroniana que Reinhart Koselleck resucitó para sus trabajos sobre teoría de la historia.
