It would constitute itself as an archive which keeps only things that are original, singular and unique, but deposited there for future encounters. What kind of spectacle would be capable of reproducing such a historical event? The question that will have to keep us in suspense is whether such a historical configuration may be given to visibility at all. Commenting upon Jacques Derrida's notion of iterability (the capacity of a sign or a mark to produce itself, but only as a repetition), Weber points out that every historical event may be split between its own originary inauguration, but can be recognized as such only if it also appears as a repetition that is not the same with itself.
Film: 2002, 99 min., 35 mm, color, Dolby Digital Video: 2002, 95 min., HD, 16:9, Dolby Surround.In its religious form, such a self-perception of acceleration and futurity - a model of the future for other nations - was actualized as ligious fervor claiming that the Second Coming of Jesus Christ has already happened and found its true and real, its literal (could we say "materialist"? Russia itself, in this millenarian self-perception, is the body of Christ or its universal church.In its secular dimension, which is closely related to the millenarian, it took the form of the Russian/Soviet Communism.Russian/Soviet Communism, therefore, comes to end the epoch of the Petrine traditions that has made it possible.Weber goes on to comment that: --here translated as a 'remainder'--can be said to escape 'the logic of presence' because, paradoxically, it does not merely come after that which is identifiable-the 'mark' or 'element' that it is said to 'split.' It . For the dynamics of iterability replaces a logic of presence by what might be called a graphics of simultaneity, in which, for instance, what comes after also and simultaneously comes before (Weber 1996, 140).The aporetic notion of remainder and inerrability as understood by Jacques Derrida and Samuel Weber, provides a fruitful ground for understanding historical events.
Such a ground makes it possible to account for the singularity of an event - for example, how it is possible that something happens for the first time, uniquely and singularly,but at the same time, it is possible to interpret the event in its historicity, which is not closed in the past, by means of : the messianic tendency in its religious, apocalyptic dimension (that would include, for example, the "weak Messianism" of Walter Benjamin), and the notions of the end of history (understood in Hegelian terms), which foreclose history for any futurity.
The Petrine Reforms and the Archive of the Future The Russian culture can eminently accommodate such a "synthetic" approach.
Divided between messianic tendencies in their nihilistic or communist aspirations, and in the sensibility that it ends history as its teleological fulfillment, Russian culture cannot be properly understood without taking into account the contradictory genealogy of its modernist origin.
On the one hand, it is steeped in the Petrine reforms of Peter the Great, whose early 18th century reforms, a Russian bourgeois revolution in fact, have given ground for both sensibilities.
After Peter's intervention into history at the beginning of the 18th century, initiated by a self-perception of Russian backwardness (being "after" all other nations), Russia inherited the sense of an immense acceleration and Messianic futurity.
Therefore, Russia placed itself in a position to be followed by other countries, which will forever be "after" it in return.