The growing body of literature on the idea of the Anthropocene has opened serious questions that go to the heart of the social and human sciences. There has been as yet no satisfactory theoretical framework for the analysis of the Anthropocene debate in the social and human sciences. The notion of the Anthropocene is not only a condition in which humans have become geologic agents and thus signalling a temporal shift in earth history: it can be seen as a new object of knowledge and an order of governance. A promising direction for theorising in the social and human science is to approach the notion of the Anthropocene as exemplified in new knowledge practices that have implications for governance. It invokes new conceptions of time, agency, knowledge and governance. The Anthropocene has become a way in which the human world is re-imagined culturally and politically in terms of its relation with the Earth. It entails a cultural model, that is an interpretative category by which contemporary societies make sense of the world as embedded in the earth and articulate a new kind of historical self-understanding, by which an alternative order of governance is projected. This points in the direction of cosmopolitics -and thus of a 'Cosmopolocene' -rather than a geologisation of the social or in the post-humanist philosophy, the end of the human condition as one marked by agency.

The notion of multiple modernities as developed by Eisenstadt has become increasingly influential in debates about modernity and the historical formation of societies in comparative perspective. On closer inspection, the theoretical framework is less than straightforward when it comes to specific applications. This article considers Brazil from the perspective of a revised theory of multiple modernities. There has been virtually no application to specific case studies within the countries of the South. Brazil could be considered an important case study of modernity that deserves attention in its own right. The article shows that the theoretical framework of multiple modernities offers insights into the Brazilian trajectory of modernity, a consideration of which also challenges some of the assumptions of Eisenstadt’s approach. Despite the limits of the framework, the notion of multiple modernities offers a good basis for a global analysis of modernity. Greater attention needs to be given to civilizational encounters and to sources of conflict and plurality within modernity and which cannot be accounted for in terms of the principles of axiality postulated by Eisenstadt.

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This chapter reconstructs the conceptual, rather than geographical, separation of ‘the Americas’ into a North America and a South America with distinct sociopolitical connotations. More specifically, it examines what it calls the paradigmatisation of history and the emergence of the modern Western world, along with some aspects of what was regarded as America, the ‘New World’, before and after the modern ruptures that occurred in the liminal ‘age of revolutions’. It also discusses what became known as the ‘American Revolution’ with its notions of ‘manifest destiny’ and ‘American exceptionalism’. The chapter argues that what used to be understood as the New World went through a process of divergence during the eighteenth and nineteenth centuries, and that this divergence was appropriated by instituting different significant categories by the narratives of the enlargement of the modern Western world in the twentieth century.

This article offers a perspective on how the proposed conceptualisation of the idea of displacement can be used to analyse processes of knowledge formation and transformation brought about by the movement of intellectuals in modernity. It develops a theoretical framework that considers the acts of cultural mediation and spatial displacement as key aspects for understanding the structures of knowledge and cultural interpretation produced in the formation of modernity. Making use of historical–sociological tools, it examines biographical information along with the intellectual contributions of two female intellectuals, Flora Tristan (1803–1844) and Nísia Floresta (1810–1855). This contribution seeks to re-address the problem how to understand modernity from a decentred point of view. It procdeds by discussing how the history of modernity and its different cultural manifestations should be analysed with greater attention to practices of mediation and theoretical interpretations as developed by lesser-known intellectuals. Thus, the article also contributes to analysing the agency of women intellectuals in the history of modernity.

Nuestro destino (a diferencia del infierno de Swedenborg y del infierno de la mitología tibetana) no es espantoso por irreal; es espantoso porque es irreversible y de hierro. El tiempo es la substancia de que estoy hecho. El tiempo es un río que me arrebata, pero yo soy el río; es un tigre que me destroza, pero yo soy el tigre; es un fuego que me consume, pero yo soy el fuego. El mundo, desgraciadamente, es real; yo, desgraciadamente, soy Borges.Jorge Luis Borges "Nueva refutación del tiempo" RESUMO Neste artigo argumentamos que os temas da ação e da história presentes em alguns contos de Jorge Luis Borges antecipam alguns pontos que apareceram nas discussões pós-estruturalistas -nos campos da