Chapter 2 frames the book, drawing on structuration theory and ontological security studies to provide its theoretical underpinnings. This chapter begins by exploring the claims of positive influences of different tools found in the transitional justice project on ensuring non-recurrence of conflict. It proposes that while both scholars and practitioners remain unsure of what ‘works’ for a meaningful ‘Never Again’, they remain faithful that something does and that some transitional justice is better than none. The chapter then delineates some common threads based on these multiple promises of non-recurrence to reflect on the characteristics of transitional justice as a structure. Finally, the chapter theoretically complicates the existing position of non-recurrence in transitional justice scholarship by asking questions about temporality, security, and the purpose of transitional justice as a global project. In doing so, it provides a new outlook on the ontological security/transitional justice nexus and discusses where non-recurrence fits within it.

As the providers of care work, women experienced the painful losses of male bodies during the Civil War acutely. This chapter explores the way Elizabeth Stuart Phelps used her works—particularly her successful sentimental novel, The Gates Ajar (1868)—to imagine faith as a way to manage this pain. Yet, Phelps’s popularity stemmed from the way her notion of faith also complicated the orthodox Calvinist belief in a disembodied spirit: an ontology premised on the soul’s difference from, and superiority to, the body. By developing what Phelps calls “spiritual materialism,” she puts the lived experience of embodiment at the very center of belief, not drifting or working between mind-centered and body-centered paradigms, as we have seen, but operating beyond them both at the level of faith. Precisely the way this re-embodied faith moves beyond mind-centered and body-centered ontologies allows Phelps’s sentimental novel itself to move beyond the restrictive gender politics of sentimentalism, “minding the body” to tell a less repressive story of domesticity and reveal a more capacious understanding of female desire.

This chapter sheds light on phenomenological aspects of personality disorders. Although research on personality disorders has increased in the last decades, it remains relatively underexamined compared to other mental health conditions. This discrepancy is even more evident in phenomenological psychopathology. To fill this lacuna, this chapter offers an analysis of the implicit, temporal foundation of self-experience in personality disorders. It is argued that personality disorders can be understood in terms of a temporal inflexibility of the self. Important aspects of lived inflexibility are described across five topoi: repetitiveness of interpersonal patterns, affective rigidity, reification of self-experience, lack of future openness, and the feeling of being stuck.

What does Heidegger mean by “curiosity” and why does he characterize it as a kind of epistemic vice, when most contemporary accounts view it as a virtue? Being and Time disparagingly notes that curiosity “concerns itself with a kind of knowing, but just in order to have known” (BT 217/172); the curious person busies herself with “entertaining ‘incidentals’” (BT 358/310). Building on previous work – wherein I argue that virtues are best understood as tendencies to cope well with existential obstacles to flourishing (McMullin 2019) – I show that curiosity as Heidegger frames it is an epistemically vicious misunderstanding of self and world arising in large part from our tendencies toward impatience, arrogance, and fear. Because Heidegger’s account of curiosity in Being and Time is not well-developed, we will look at nearby texts to get a better understanding of this sometimes-overlooked concept in Heidegger’s corpus.

When writing Being and Time, Heidegger envisaged the project to be more extensive than the text we now have. Only about a third of the material announced in the introduction has been published. Drawing on Heidegger’s retrospective comments, this chapter lays out the philosophical reasons why he abandoned the project. In published writings, Heidegger emphasizes the continuity between Being and Time and later works: the failure of Being and Time was a turn (Kehre) necessary to further advance on the path of thought. Heidegger’s private manuscripts present a more detailed and much more critical picture. In the ‘Running Notes to “Being and Time”’ (GA 82, 3-136), Heidegger rejects several methodological and substantial commitments of the book, including the ambition to answer the question of being and the commitment to temporality as the explanatory paradigm of ontology.

Mark Fisher’s 2009 book Capitalist Realism introduces one of the most widely-discussed theoretical concepts of the past decade whose reach extends across disciplines and indeed beyond academia. But what is the value and utility of Fisher’s concept for studies of literary and novelistic realism? In addition to surveying the concept itself, this chapter gauges the specific possibilities and limitations of the concept, which is often deployed in the service of a broader cultural and sociopolitical diagnosis, for literary and novelistic studies. Critics have invoked Fisher’s concept in analyses ranging from collective politics to accelerationism, from discussions of contemporary culture to interrogations of utopian longing in Europe and North America today. And yet, in spite of – or more accurately due to – the term’s popularity, there exists a disjoint between phrase and substance that becomes particularly evident when we examine the conception of realism that the term and Fisher’s book in general contains. As we will see, in some ways surprisingly, asking “what’s the realism in capitalist realism?” is not as straightforward a question as one might expect.

Continues the discussion of mental capacity with expansion of the debates brought by the romantic perspective. Presents the political demand for radical equality coming from left romanticism with its wild ‘abolitionist’ agenda on the one hand, and a seeding of some new social approaches to capacity assessment on the other. A deeper inquiry into mental capacity and mood disorder using romantic ideas of temporality is presented as additional stimulus for the evolution of mental capacity. Some characteristics of mental capacity fitting it to a ‘superconcept’ are explained, which may guide future interdisciplinary research and teaching.

In 2000, when the Austrian right-wing politician Jorg Haider became part of a national governing coalition, there was trans-European outrange. In 2022 when Giorgia Meloni became prime minister of Italy her neofascist roots were barely mentioned. This contribution asks: What happened in Europe between 2000 and 2022 that led to the “normalization” of right nationalist politics in country after country? This chapter analyzes the trajectory of right politics in Europe as it seeks to identify continuities, commonalities, and contingent events that pushed the right forward. Temporality is the chapter’s organizing principle. The attenuation of thick security is the red thread that runs through it. Explaining the ascendance of the populist nationalist right in terms of a security crisis is a more robust way of thinking of current events than explanations that focus on conceptions of cultural identity or purely economistic explanations . The chapter proceeds in four stages: the longue durée of the European nationalist right; the stabilization period that succeeded the crises of 2015; the effect of the Covid surprise and, lastly, the need for a reinvention of security. Secondary sources, election data, and political speech provide the evidence for the argument advanced.

This chapter approaches Wagner’s Tristan und Isolde from the viewpoint of its temporal dramaturgy. It highlights the opera’s specificity by interpreting it as a tragedy of hearing: a tragedy in which the main characters, Tristan and Isolde, stuck in their melancholy, are bound to the discursive and plot-oriented forms of musical-operatic time, while the redemption they desire – aesthetically presented by Wagner through acoustic means – points musically beyond the opera’s temporal structures. These connections can be traced on the structural level and that of musical dramaturgy and musical form but also on the level of the characters’ psychology.

Rather than occasions for law’s standstill in face of a political decision, emergencies are opportunities for legal, institutional and normative mobilization. The entry lays out the field’s basic areas of concern: the theoretical problem of containment of threats within a particular legal and political order, and the practical problems of definitions, authorizations, jurisdiction and temporality. If indeed the time frames of emergency are long and flexible, multiple and overlapping rather than “exceptional”, then law in emergencies is a constantly shifting space of opportunity in which normatively charged political projects can be manifested. To design legal and constitutional mechanisms that will better respond to threats, we should shift away from theories that perpetuate a static dichotomy between “norm” and “exception”, and study emergency as a dynamic field of legal and normative mobilization.

Chapter 5 focuses on the different temporalities that are interwoven in the station, feeding into everyday experiences and informing patterns of action. In Accra’s station, just as in most bus stations in Ghana, departures do not follow designated scripts dictated by clock time; instead, they are collectively timed by the inflow of passengers. These inflows follow different rhythmic temporalities co-composed in Accra and in the destinations served by the station. By detailing the daily work activities of an inexperienced and an experienced station worker, it teases out different levels of perceptual attunement to movement and rhythm taking shape hundreds of kilometres away. It argues that the tacit dimension of temporal and kinaesthetic enskilment highlights important qualities needed to make hustle successful, which essentially requires the ability to ‘read’ the different rhythms of eruptive situations and to align and time one’s actions accordingly.

Chapter 6 examines the social and economic implications of the station’s unscheduled departures by exploring the practices and experiences of waiting at the station, which, in a major public transport hub, is a quintessential property of social action. Building on a ‘slow’ ethnographic elaboration of the minutiae of loading a bus (which took six and a half hours), it presents the positions of three groups of actors in relation to the temporalities of waiting at the station: the passengers, the drivers, and the station workers responsible for organising departures. A focus on the dimensions of ‘empty time’ contributes to a more nuanced understanding of the station hustle, one that goes beyond its seemingly perpetual busyness and ceaseless activity, and that facilitates a subtle analysis of the social and economic relations in contexts of contingent and involuting organisations of labour and time.

Cultural confidence, moral superiority, and metropolitan elitism: these characteristics of the 1870s are exemplified by Harley Granville-Barker’s edited collection of essays, The Eighteen-Seventies (1929), which offers a nostalgic, aristocratic, Oxbridge, and high-culture account of this decade. But this present collection, in the spirit of the series to which it belongs, frames the 1870s as a decade in transition, and seeks to unsettle its conventional associations while acknowledging their force and legacy. Indeed, writers of the 1870s were especially adept at questioning their current temporal moment, often betraying an overdetermined sense of their place in time, and even of temporality itself.

This chapter argues that the 1870s witnessed the final hegemony of a cause-and-effect form of thick temporality that arguably still dominates our lives. It asks if digital tools open up alternative ways of thinking about chronology, our experience of time, and the possibility of action. The chapter examines two digital projects that change how we approach the 1870s: Britain, Representation, and Nineteenth-Century History or BRANCH at branchcollective.org, and Collaborative Organization for Virtual Education or COVE at covecollective.org.