On the study of the past and the promotion of human flourishing. ADVERTISEMENT [The Review Logo]( Did someone forward you this newsletter? [Sign up free]( to receive your own copy. Two summers ago, The Review published a fascinating essay by the historian Daniel Steinmetz-Jenkins on the [question of âpresentism]( in the discipline of history. (In her 2002 article â[Against Presentism,]( Lynn Hunt defined the object of her attack in two ways: â1. the tendency to interpret the past in presentist terms; and 2. the shift of general historical interest toward the contemporary period and away from the more distant past.â) The topic felt newly urgent, motivated by questions about whether Trumpism could be illuminated by analogies to European fascism as well as by a series of highly publicized debates around The New York Timesâs â1619 Project.â âDebates about presentism,â Steinmetz-Jenkins observed, âare amplified during moments of political uncertainty, frustration, and disruption.â His essay became the germ of a new [forum]( just published in Modern Intellectual History, âWhose Present? Which History?â edited by Steinmetz-Jenkins and featuring contributions from Todd Shepard, Emma Hunter, Louise Young, Alaina M. Morgan, Fabio Lanza, Patrick Iber, Jennifer Ratner-Rosenhagen, Faisal Devji, and Udi Greenberg. The papers cover a large range of topics â Japanese historiography, the Weimar analogy, the Cold War and its consequences for the historical imagination, Eurocentrism and tactics for its displacement, global Black history â but all turn to some degree on the theoretical problem Steinmetz-Jenkins summarizes thus: âWhat does it mean to make the present historical? How can you teach something like the history of the present? From whose perspective? And what are the risks and rewards of so doing?â SPONSOR CONTENT | University of Massachusetts Amherst [The Technostress Paradox]( As these questions suggest, Steinmetz-Jenkins rejects blanket prohibitions on presentism: âSome forms of presentism avoid the pitfalls that have made it a bad word to the profession,â as he wrote in our pages. A significant source for this re-evaluation is David Armitageâs 2017 paper â[In Defence of Presentism]( Presentism, Armitage writes, is a âless politeâ term for âanachronism, the willful or inadvertent misunderstanding of the past by applying standards or interpretations from outside the immediate era, context, or milieu under study.â Armitage doesnât exactly defend anachronism, but he does insist that before historians can reject presentism they should be more precise about what they mean by it. He offers a useful analytic summary of the wordâs often underspecified meanings. He ranges across philosophy, psychology, and historiography to propose clearer definitions of presentism and to delimit the forms he thinks historians cannot avoid. His treatment is tremendously elucidating, but his conclusion is perhaps unsurprising. Since âwe have no direct access to the past any more than we can immediately grasp the future,â therefore âour reconstruction of history can only take place in the present, just as our imagination of events to come occurs in the here and now.â But Armitageâs ultimate questions are ethical. He begins by asking what the discipline of history âcan do for human flourishing,â and that question frames his essay. While the precision he brings to bear on presentism is indispensable, he is vaguer about human flourishing. There are of course instances of applied or activist academic history in which a more or less direct benefit to flourishing might be conferred. But that accounts for such a tiny proportion of scholarly work that making it the measure of the discipline can hardly be the goal. What if the answer to the question of how much the study of history enables flourishing is, at least much of the time, ânot muchâ â that is, unless flourishing encompasses something like the availability of study for its own sake? In The Higher Learning in America (1918), Thorstein Veblen argued that scholarship was modern societyâs distinctive way of fulfilling the drive, which he took to be an anthropological constant across cultures, toward âidle curiosity.â Without some such justification, is history still worth doing? Read Daniel Steinmetz-Jenkinsâs introduction to MIHâs forum on presentism [here]( his Review essay âBeyond the End of Historyâ [here]( and David Armitageâs âIn Defence of Presentismâ [here](. ADVERTISEMENT UPCOMING EVENT [Join us August 2-19]( for a virtual professional development program on overcoming the challenges of the department chair role and creating a strategic vision for individual and departmental growth. [Reserve your spot now](. Space is limited. 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- âEnlightenment Deism shaped Casanovaâs philosophy â and helped to rationalize his predations.â In The New Yorker, [Judith Thurman on Giacomo Casanova]( by way of Leo Damroschâs new book. Write to me at len.gutkin@chronicle.com. Yours, Len Gutkin SPONSOR CONTENT | Florida International University [Beyond Category 5 Hurricanes?]( Florida International University leads a team designing the worldâs most powerful windstorm simulator. FROM THE CHRONICLE STORE [What Community Colleges Need to Thrive]( [What Community Colleges Need to Thrive]( Community colleges and the students they serve were disproportionately hit during the pandemic. Learn how steep enrollment declines and the pandemic's economic fallout complicated these institutions' road to recovery, and what strategies leaders can use to reset and rebuild. [Order your copy today.]( NEWSLETTER FEEDBACK [Please let us know what you thought of today's newsletter in this three-question survey](. This newsletter was sent to {EMAIL}. [Read this newsletter on the web](. [Manage]( your newsletter preferences, [stop receiving]( this email, or [view]( our privacy policy. © 2022 [The Chronicle of Higher Education](
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