Abstract

Although the Anthropocene is a problematic concept in both its popular reception and its scientific deployment, it nevertheless makes salient the challenge of understanding the relation between human time and “deep” geological time. For postcolonial historian Dipesh Chakrabarty, the Anthropocene marks the breaching of these two distinct temporal registers: “The geologic now of the Anthropocene has become entangled with the now of human history.” Following the lead of speculative realism, Chakrabarty denies that phenomenology can offer any insights into deep time or grant the human species its place within the evolutionary history of life. I challenge these claims by drawing on insights from Merleau-Ponty’s final course notes. I argue that Chakrabarty’s binarism of chronologies fails to capture the plexity of our embodied temporal experience. Making sense of our entanglement in planetary and evolutionary temporal scales requires both a phenomenology of deep time and, in parallel, an appreciation of the ontological memory of the world. In the context of evolution, this opens onto a richly diacritical understanding of life. A phenomenology of deep time reopens the question of the relation between the planet, as one cosmic body among many, and the earth as the archive of elemental and evolutionary memory.