“Yet even in their comparatively modest call for long time lines to confront burning problems (including a literally burning earth), Armitage and Guldi have no answer to what has always been the really hard question: How do you interpret facts across a tiny or huge time scale? Just as the globe provides a larger space, an extended time line merely allows a longer frame. To think about what happens in the sunlit uplands beyond the confinement of the local and time-bound, you need a theory. Data—including big data about the long term—is never self-interpreting. Nor is orientation toward the past for the sake of the future solely a problem for which more information is the solution; it is ultimately a philosophical problem that only speculation can solve. This was the point of social theory from Vico to Marx: to integrate necessary facts with a vision of human becoming, which never lacked an ethical and political dimension. Arguably, it is this, most of all, that people need today, not merely a proclivity for the long term.
Even our boldest trendsetters, then, do not see the wall between history and philosophy as the final frontier to breach, in part because it was the first one erected to define the discipline by antiquarians in love with their facts. Armitage and Guldi wisely remark that fashionable “critical turns” conceal “old patterns of thought that have become entrenched.” Of these, the most durable is not the affection for the short term, but the refusal to risk the certainty of facts for the sake of a fusion of history and philosophy.”
—Samuel Moyn, “Bonfire of the Humanities”