This book presents a connected history of South-East Asian borderlands, drawing on late nineteenth-century British and French geographical policies and practice. It focuses on the 'scramble' in Asia, when, in 1885, the British Raj incorporated Upper Burma and the French created a Protectorate in Annam-Tonkin, the Northern part of present-day Vietnam. Fought over by the imperial states and neighbouring nations, the frontier zones were fashioned and represented not only by the two European powers, but also by the Chinese Empire, the Kingdom of Siam, and the local populations. The counterpoint between the discourses produced and the cartographical practices on the ground, in the longue duree, reveals the interacting processes of territory-building in all their unpredictability. This book is the updated version of the author's Aux confins des empires. Cartes et constructions territoriales dans le nord de la peninsule indochinoise (1885-1914) (Paris: Editions de la Sorbonne, 2018). It is translated by Saskia Brown, an experienced academic translator from French in the humanities and social sciences.

Fernando Vidal's trailblazing text on the origins of psychology traces the development of the discipline from its appearance in the late sixteenth century to its redefinition at the end of the seventeenth and its emergence as an institutionalized field in the eighteenth. Originally published in 2011, The Sciences of the Soul continues to be of wide importance in the history and philosophy of psychology, the history of the human sciences more generally, and in the social and intellectual history of eighteenth-century Europe.

In this groundbreaking work, French legal scholar Alain Supiot examines the relationship of society to legal discourse. He argues that the law is how justice is implemented in secular society, but it is not simply a technique to be manipulated at will: it is also an expression of the core beliefs of the West. We must recognize its universalizing, dogmatic nature and become receptive to other interpretations from non-Western cultures to help us avoid the clash of civilizations. In Homo Juridicus, Supiot deconstructs the illusion of a world that has become 'flat' and undifferentiated, regulated only by supposed 'laws' of science and the economy, and peopled by contract-makers driven by only the calculation of their individual interests.

Fran?ois Hartog explores crucial moments of change in society's "regimes of historicity" or its way of relating to the past, present, and future. Inspired by Arendt, Koselleck, and Ricoeur, Hartog analyzes a broad range of texts, positioning the The Odyssey as a work on the threshold of a historical consciousness and then contrasting it against an investigation of the anthropologist Marshall Sahlins's concept of "heroic history." He tracks changing perspectives on time in Ch?teaubriand's Historical Essay and Travels in America, and sets them alongside other writings from the French Revolution. He revisits the insight of the French Annals School and situates Pierre Nora's Realms of Memory within a history of heritage and our contemporary presentism.

Our presentist present is by no means uniform or clear-cut, and it is experienced very differently depending on one's position in society. There are flows and acceleration, but also what the sociologist Robert Castel calls the "status of casual workers," whose present is languishing before their very eyes and who have no past except in a complicated way (especially in the case of immigrants, exiles, and migrants) and no real future (since the temporality of plans and projects is denied them). Presentism is therefore experienced as either emancipation or enclosure, in some cases with ever greater speed and mobility and in others by living from hand to mouth in a stagnating present. Hartog also accounts for the fact that the future is perceived as a threat and not a promise. We live in a time of catastrophe, one he feels we have brought upon ourselves.

Francois Hartog explores crucial moments of change in society's "regimes of historicity," or its ways of relating to the past, present, and future. Inspired by Hannah Arendt, Reinhart Koselleck, and Paul Ricoeur, Hartog analyzes a broad range of texts, positioning The Odyssey as a work on the threshold of historical consciousness and contrasting it with an investigation of the anthropologist Marshall Sahlins's concept of "heroic history." He tracks changing perspectives on time in Chateaubriand's Historical Essay and Travels in America and sets them alongside other writings from the French Revolution. He revisits the insights of the French Annales School and situates Pierre Nora's Realms of Memory within a history of heritage and today's presentism, from which he addresses Jonas's notion of our responsibility for the future. Our presentist present is by no means uniform or clear-cut, and it is experienced very differently depending on the position we occupy in society. We are caught up in global movement and accelerated flows, or else condemned to the life of casual workers, living from hand to mouth in a stagnant present, with no recognized past, and no real future either (since the temporality of plans and projects is inaccessible). The present is therefore experienced as emancipation or enclosure, and the perspective of the future is no longer reassuring, since it is perceived not as a promise, but as a threat. Hartog's resonant readings show us how the motor of history(-writing) has stalled and help us understand the contradictory qualities of our contemporary presentist relation to time.