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  1. 1. spots of time.Eelco Runia - 2006 - History and Theory 45 (3):305–316.
    How can the subliminal, mysterious, but uncommonly powerful living-on, the presence, of the past be envisaged? In this essay I argue that presence is not brought about by stories — by, that is, the "storiness" of stories. Presence rather shows itself in how the past can force us—and enable us—to rewrite our stories about ourselves. The question then is how we acquire the experiences that can eventually force us to do so. How, and with what kind of things, does the (...)
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  • Spots of Time.Eelco Runia - 2006 - History and Theory 45 (3):305-316.
    How can the subliminal, mysterious, but uncommonly powerful living-on, the presence, of the past be envisaged? In this essay I argue that presence is not brought about by stories — by, that is, the "storiness" of stories. Presence rather shows itself in how the past can force us—and enable us—to rewrite our stories about ourselves. The question then is how we acquire the experiences that can eventually force us to do so. How, and with what kind of things, does the (...)
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  • 3. "presence" and myth.F. R. Ankersmit - 2006 - History and Theory 45 (3):328–336.
    There are no dictionary meanings or authoritative discussions of "presence" that fix the significance of this word in a way that ought to be accepted by anybody using it. So we are in the welcome possession of great freedom to maneuver when using the term. In fact, the only feasible requirement for its use is that it should maximally contribute to our understanding of the humanities. When trying to satisfy this requirement I shall relate "presence" to representation. Then I focus (...)
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  • “presence” And Myth.F. R. Ankersmit - 2006 - History and Theory 45 (3):328-336.
    There are no dictionary meanings or authoritative discussions of "presence" that fix the significance of this word in a way that ought to be accepted by anybody using it. So we are in the welcome possession of great freedom to maneuver when using the term. In fact, the only feasible requirement for its use is that it should maximally contribute to our understanding of the humanities. When trying to satisfy this requirement I shall relate "presence" to representation. Then I focus (...)
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  • Time, presence, and historical injustice.Berber Bevernage - 2008 - History and Theory 47 (2):149-167.
    ABSTRACTThe relationship between history and justice traditionally has been dominated by the idea of the past as distant or absent. This ambiguous ontological status makes it very difficult to situate the often‐felt “duty to remember” or obligation to “do justice to the past” in that past itself, and this has led philosophers from Friedrich Nietzsche to Keith Jenkins to plead against an “obsession” with history in favor of an ethics aimed at the present. History's ability to contribute to the quest (...)
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  • Presence.Eelco Runia - 2006 - History and Theory 45 (1):1–29.
    For more than thirty years now, thinking about the way we, humans, account for our past has taken place under the aegis of representationalism. In its first two decades, representationalism, inaugurated by Hayden White’s Metahistory of 1973, has been remarkably successful, but by now it has lost much of its vigor and it lacks explanatory power when faced with recent phenomena such as memory, lieux de mémoire, remembrance, and trauma. It might be argued that many of the shortcomings of representationalism (...)
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  • Time, presence, and historical injustice.Berber Bevernage - 2008 - History and Theory 47 (2):149–167.
    The relationship between history and justice traditionally has been dominated by the idea of the past as distant or absent . This ambiguous ontological status makes it very difficult to situate the often-felt “duty to remember” or obligation to “do justice to the past” in that past itself, and this has led philosophers from Friedrich Nietzsche to Keith Jenkins to plead against an “obsession” with history in favor of an ethics aimed at the present. History’s ability to contribute to the (...)
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  • 'Presence'als nieuw geschiedtheoretisch paradigma?J. Bos - 2010 - Krisis 1 (1):11-21.
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