The Introduction proposes the book’s thesis. During a long fifteenth century stretching from the 1380s into the 1510s, Perpignan’s residents self-consciously abandoned many of the foundational institutions and practices that had been established in the twelfth and thirteenth centuries. They came to believe that the past’s answers could not be the present’s answers. They also came to believe that the present’s answers would not be the future’s answers, because they anticipated a future of unending, unpredictable change and ceaseless adaptation. Driving this development was a series of disorienting experiences, from depopulation to economic decline to social conflict. And even when townspeople sought to preserve their foundational institutions and practices, they could not prevent their destruction at the hands of monarchies that had grown more powerful than ever. The introduction situates Time and Governance in historiographical debates concerning periodisation, as well as the nature and chronology of late medieval state formation. It also relates the study to methodological developments in institutional history and the history of mentalities.

The Conclusion recapitulates and offers an additional framing of the book’s findings. Perpignan’s history in the twelfth, thirteenth, and fourteenth centuries had been dominated by efforts to adhere to the past, whether in the form of the town’s customs or the communal charter of 1197. Those efforts had been predicated on the assumptions that old was good, and that old was better than new. During the long fifteenth century, however, Perpignan no longer valued custom as it once had. In matters of municipal government, it no longer tried to adhere to the communal charter; as regards the ma armada, it could not prevent French and Aragonese kings from suppressing it and from taking control of the municipal government. Most importantly, townspeople began to operate according to new principles: the new was better than old, that the future could consist only of unpredictable change, and that what existed in the present would almost certainly have to be altered in the future. They became temporal relativists, and they did so before the sixteenth-century emergence of relativist thinking in European high culture.