A postcolonial study of the conceptualization of nineteenth- and twentieth-century Latin America as medieval and oriental If Spain and Portugal were perceived as backward in the nineteenth century—still tainted, in the minds of European writers and thinkers, by more than a whiff of the medieval and Moorish—Ibero-America lagged even further behind. Originally colonized in the late fifteenth century, Chile, Argentina, and Brazil were characterized by European travelers and South American elites alike as both feudal and oriental, as if they retained an oriental-Moorish character due to the centuries-long presence of Islam in the Iberian Peninsula. So, Nadia R. Altschul observes, the Scottish metropolitan writer Maria Graham (1785-1842) depicted the Chile in which she found herself stranded after the death of her sea captain husband as a premodern, precapitalist, and orientalized place that could only benefit from the free trade imperialism of the British. Domingo F. Sarmiento (1811-1888), the most influential Latin American writer and statesman of his day, conceived of his own Euro-American creole class as medieval in such works as Civilization and Barbarism: The Life of Juan Facundo Quiroga (1845) and Recollections of a Provincial Past (1850), and wrote of the inherited Moorish character of Spanish America in his 1883 Conflict and Harmony of the Races in America. Moving forward into the first half of the twentieth century, Altschul explores the oriental character that Gilberto Freyre assigned to Portuguese colonization in his The Masters and the Slaves (1933), in which he postulated the "Mozarabic" essence of Brazil. In Politics of Temporalization, Altschul examines the case of South America to ask more broadly what is at stake—what is harmed, what is excused—when the present is temporalized, when elements of "the now" are characterized as belonging to, and consequently imposed upon, a constructed and othered "past."

A postcolonial study of the conceptualization of nineteenth- and twentieth-century Latin America as medieval and oriental If Spain and Portugal were perceived as backward in the nineteenth century—still tainted, in the minds of European writers and thinkers, by more than a whiff of the medieval and Moorish—Ibero-America lagged even further behind. Originally colonized in the late fifteenth century, Chile, Argentina, and Brazil were characterized by European travelers and South American elites alike as both feudal and oriental, as if they retained an oriental-Moorish character due to the centuries-long presence of Islam in the Iberian Peninsula. So, Nadia R. Altschul observes, the Scottish metropolitan writer Maria Graham (1785-1842) depicted the Chile in which she found herself stranded after the death of her sea captain husband as a premodern, precapitalist, and orientalized place that could only benefit from the free trade imperialism of the British. Domingo F. Sarmiento (1811-1888), the most influential Latin American writer and statesman of his day, conceived of his own Euro-American creole class as medieval in such works as Civilization and Barbarism: The Life of Juan Facundo Quiroga (1845) and Recollections of a Provincial Past (1850), and wrote of the inherited Moorish character of Spanish America in his 1883 Conflict and Harmony of the Races in America. Moving forward into the first half of the twentieth century, Altschul explores the oriental character that Gilberto Freyre assigned to Portuguese colonization in his The Masters and the Slaves (1933), in which he postulated the "Mozarabic" essence of Brazil. In Politics of Temporalization, Altschul examines the case of South America to ask more broadly what is at stake—what is harmed, what is excused—when the present is temporalized, when elements of "the now" are characterized as belonging to, and consequently imposed upon, a constructed and othered "past."

In the last decade, the changing role of time in society has once again taken centre stage in the academic debate. A prominent, but surely not the only, aspect of this debate hinges on the so-called acceleration of time and its societal consequences. Despite the fact that time is fundamental to the way in which law and politics function, the influence of the contemporary experience of time on law and politics remains underdeveloped. How, for example, does society’s structural acceleration impact on justice? Does law actually offer stability and predictability in an ever-changing global world? How can legal and political institutions function in the wake of ever-increasing uncertainty? Both law and politics employ time to order society but they are also limited in what can be effectuated by time. It is this very tension between temporal possibilities and limitations that the contributors to this collection – drawn from different fields of law, as well as from other disciplines – examine.

'Democratization' is a concept often used in academic book titles, yet not many of them deal with the initial breakthrough of democratization. This research companion presents an alternative view to the widespread assumption that Western democracies should be the normative reference for the study of democratization elsewhere. Rather, it questions the universal validity of such an assumption by searching the history of European politics and by paying specific attention to the struggles of democratization accomplished outside Western Europe. The authors apply a comparative approach to analyzing debates in the primary sources in a number of countries and languages and situate the results into a broader European context. Focusing on European democratization from different historical and analytical perspectives, they discuss the politics, concepts and histories involved in democratization as a complex of changes that has altered the conditions of political action and debate in the continent for the past two centuries.

Hartmut Rosa advances an account of the temporal structure of society from the perspective of critical theory. He identifies in particular three categories of change in the tempo of modern social life: technological acceleration, evident in transportation, communication, and production; the acceleration of social change, reflected in cultural knowledge, social institutions, and personal relationships; and acceleration in the pace of life, which happens despite the expectation that technological change should increase an individual's free time. According to Rosa, both the structural and cultural aspects of our institutions and practices are marked by the "shrinking of the present," a decreasing time period during which expectations based on past experience reliably match future results and events. When this phenomenon combines with technological acceleration and the increasing pace of life, time seems to flow ever faster, making our relationships to each other and the world fluid and problematic. It is as if we are standing on "slipping slopes," a steep social terrain that is itself in motion and in turn demands faster lives and technology. As Rosa deftly shows, this self-reinforcing feedback loop fundamentally determines the character of modern life.

A study of the emergence in post-Kantian continental philosophy of a focus on the lived experience of temporality. The project of all philosophy may be to gain reconciliation with time, even if not every philosopher has dealt with time expressly. A confrontation with the passing of time and with human finitude runs through the history of philosophy as an ultimate concern. In this genealogy of the concept of temporality, David Hoy examines the emergence in a post-Kantian continental philosophy of a focus on the lived experience of the “time of our lives” rather than on the time of the universe. The purpose is to see how phenomenological and poststructuralist philosophers have tried to locate the source of temporality, how they have analyzed time's passing, and how they have depicted our relation to time once it has been—in a Proustian sense—regained. Hoy engages with competing theoretical tactics for reconciling us to our fleeting temporality, drawing on work by Kant, Heidegger, Hegel, Husserl, Merleau-Ponty, Nietzsche, Gadamer, Sartre, Bourdieu, Foucault, Bergson, Deleuze, Žižek, and Derrida. Hoy considers four existential strategies for coping with the apparent flow of temporality, including Proust's passive and Walter Benjamin's active reconciliation through memory, Žižek's critique of poststructuralist politics, Foucault's confrontation with the temporality of power, and Deleuze's account of Aion and Chronos. He concludes by exploring whether a dual temporalization could be what constitutes the singular “time of our lives.”

The Oxford Handbook on Time and Politics is the first major publication that surveys time-centered research in political science across its sub-disciplines. As such, it integrates and consolidates an emergent body of knowledge, but also aims to inspire future scholarship. The Handbook highlights that paying systematic attention to time in political analysis yields questions and insights that are of relevance to a very broad range of political scientists working within different theoretical, methodological and epistemological traditions. The Handbook covers comparative politics and government; public policy; international relations; and political theory. Its authors are drawn from more than a dozen countries.