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The article begins by recognizing the importance of claiming a popular history that enhances the role of the actors traditionally excluded, as opposed to conventional history of the elites. In this way, its main purpose is to reveal the political interests that under populist speeches, exaggerate oral testimonies to pass them as equivalent to history, to the detriment of the philosophies and theories that even with its shortcomings, have built the scientific nature of historiography. ; El artículo empieza por reconocer la importancia de reivindicar una historia popular que revalorice el papel de los actores tradicionalmente excluidos —en oposición a la historia convencional de las élites—, por lo cual su propósito principal consiste en develar los intereses políticos que, bajo discursos populistas, sobredimensionan los testimonios orales para hacerlos pasar como equivalentes a la historia, en detrimento de las filosofías y teorías que, aun con sus deficiencias, han construido la cientificidad de la historiografía.

On March 2022, a few days after the first strikes of the Russian army on Ukrainian territory began, Time Magazine published a special issue on the topic with the title "The Return of History", subtitled "How Putin Shattered Europe's Dreams". As a backdrop, the cover featured a full-page, almost black and white photograph of a military tank with six soldiers looking straight into the camera. Although the phrase was most likely meant metaphorically and is obviously hyperbolic, the cover did express what seemed to be a widespread sentiment: something important had changed, and (Western) Europe was confronted with a reality it had deemed long gone, or at least, safely restrained. For those of us attentive to discourses around history, however, this cover – as many comments and declarations by analysts, journalists and politicians which followed a similar pattern – tapped into fundamental questions about how events are framed in specific temporal and spatial narratives.

Esta aportación intenta establecer una teoría de las instituciones partiendo de la experiencia personal del autor en el estudio de las instituciones medievales. La idea es subrayar la duración y el carácter axiológico de las instituciones, creadas para tutelar ciertos intereses y valores. A pesar de la infinita variedad de supuestos concretos y de la misma amplia área de las instituciones políticas, existen caracteres comunes estructurales. Esta contribución se propone también ofrecer elementos de historia de la historiografía de las instituciones, no sólo desde la óptica del estudioso del Medievo italiano, sino también desde la del hombre que vive en nuestro tiempo. ; This contribution tries to stablish a theory of the institutions starting from the author 's personal experience in the study of the medieval institutions. His intention is to remark the duration and the axiological nature of the institutions, created to protect certain interests and values. Although there is an infinite variety of subjects, and the realm of the politic institutions being so ample, it is possible to find some structural common aspects. This contribution tries also to offer some elements of history of the institutions' historiography, not just from the perspective of someone who studies the Italian Middle Age, but also of a man who lives in our times.

The present article traces an absence of historical sense and its implications in modernity through the diagnosis proposed by Marx, Nietzsche, Heidegger, and other philosophers. I start with Marx's critique on the lack of historical sense of the bourgeois political economy and Nietzsche's concept of "Egypticism" as the idiosyncrasy in philosophy of giving more value to permanence that to change. Then, I use the image of the clock to explore the relation between time and the loss of historical sense in modernity under the light of 20th-century thinkers. Afterwards, I propose a possible origin if the lack of historical sense in modernity through the paradoxical relation between being and time in Aristotle. Finally I offer another interpretation of time, from the perspective of the instant, in Dogen to show how this "history of the instant" can transform the "history of the present" we have traced throughout the paper. In my conclusions, I point out some philosophical and political alternatives of the history of the instant. ; El presente artículo rastrea una falta de sentido histórico y sus implicaciones en la tradición moderna a través de los diagnósticos de Marx, Nietzsche y Heidegger, entre otros. Parto de la crítica de Marx a la falta de sentido histórico en la economía política burguesa y el concepto nietzscheano de "egipticismo" como la idiosincrasia filosófica de valorar lo permanente por encima de lo que deviene. Después, utilizo la imagen del reloj para explorar la relación entre el tiempo y la pérdida de sentido histórico en la modernidad a la luz de pensadores del siglo xx. Posteriormente propongo una posible fuente de dicha falta de sentido histórico en la paradójica relación entre ser y tiempo en Aristóteles. Finalmente, aventuro otra interpretación del tiempo desde la perspectiva del instante en Dogen para mostrar cómo esta "historia del instante" puede transformar la "historia del presente" que hemos rastreado a través del artículo. En mis conclusiones incluyo algunas alternativas filosóficas y políticas de la historia del instante.

Marx's conception of history has always been the object of multiple discussions. This is intimately linked to the reception of historical materialism, elevated to the category of dogma. In this work we try, on the contrary, to reconstruct in a systematic way Marx's reflections on history. On the one hand, he continues to write the philosophy of history of the Enlightenment up to Hegel in accordance to the precepts of universal history, and even radicalizing the historical perspective, in so far as he considers nature and man as historical events. On the other hand, Marx criticizes the faith in progress of the Enlightenment questioning the defended parallelism between technical and economic progress, and political and moral progress. In the same way, Marx also criticizes Hegel's idealist philosophy and liberates philosoph of history from metaphysical presuppostions. ; La concepción de la historia de Marx ha sido siempre objeto de intensas discusiones, lo cual está estrechamente relacionado con la recepción del materialismo histórico, elevado a la categoría de dogma. En este trabajo se intenta, por el contrario, reconstruir de forma sistemática las reflexiones de Marx sobre la historia. Por un lado, continua escribiendo la filosofía de la historia de la Ilustración hasta Hegel conforme a los preceptos de la historia universal, radicalizando incluso la perspectiva histórica, en tanto que considera a la naturaleza y al hombre sucesos históricos. Por otro, Marx critica la fe en el progreso de la Ilustración cuestionando el paralelismo defendido entre progreso técnico y económico y progreso político y moral. Del mismo modo, Marx también critica la filosofía idealista de Hegel y libera la filosofía de la historia de supuestos metafísicos.