We are the members of the Wild On Collective, authors of the “Theses on Theory and History,” who have in the past month opened a spirited conversation about the place of theory—any theory—in the discipline of history. The three of us are historians, though with different theoretical investments and different institutional locations. What drew us together was our impatience with the persistent refusal of disciplinary history to engage with long-standing critiques of its practice: critiques of its realist epistemology and empiricist methodology, its archival fetishism, its insistence on the primacy of chronological narrative, and its maintenance of reified boundaries between present and past. How had it happened, we wondered, that the critiques which had nourished our own thinking had somehow failed to transform disciplinary norms in siginificant ways? Why the recurrent need for critique generation after generation? We discussed the perverse mechanism whereby successive epistemological challenges to conventional history were superficially embraced only to be domesticated as new themes or topics to be explored in familiar ways. We talked about the way in which “theory” became a ghettoized domain of intellectual historians, many of whom simply produced documentary and synoptic accounts of critical thinking but did not employ the insights of that thinking in their own analyses.
We decided that it was time to raise yet again the questions of what counts as historical evidence, argument, and truth in order to counter the discipline’s narrowly circumscribed definitions. Since the last round of epistemological critique (roughly between the 1960s and 1990s) history, along with many of the human sciences, has become even more resistant to theoretical analysis and self-reflection. Whether due to a backlash against earlier theoretical challenges (or their perceived gains), neoliberal attacks on noninstrumental knowledge, academic downsizing, a depressed job market, mistaken perceptions of theory as intrinsically elite or elitist, or any number of other factors that need to be explored, the US academy seems to be suffering a period of intellectual conservatism that is nourished by epistemological realism (and vice versa). In this context, we felt it was time for renewed efforts at a critique that questionedthe institutional norms, rewards, and sanctions exercised by the historians’ guild. Individuals are not our target—it is the institution of disciplinary history itself. Our aim is to provoke a debate among and beyond professional historians about the intellectual implications of the field’s (usually unstated, but regularly enforced) disciplinary common sense.
Of course, we recognize that there is already a good deal of analytic and methodological diversity among practicing historians, many of whom employ or generate important theoretical concepts in productive ways. But they are a minority, whose work is often diminished as not really history because it starts or points beyond acceptable boundaries. We are also aware of a burgeoning resistance to the backlash against theory in some new journals directed specifically at that problem: History of the Present and Critical Historical Studies. They are a welcome addition to History and Theoryand Rethinking History, which have been the sole places for the kind of reflection we are seeking more broadly. This seemed an important moment to articulate the broader critique that was often only implicit in the creation of those new journals.
Our “Theses” are not meant to be a call for historians to abandon empirical work in order to produce transhistorical “theory.” Nor do we think that everyone in the field should become intellectual historians whose objects of study are thinkers, theorists, or texts. Neither is this a call for our colleagues to become metahistorians who only write about the theory or practice of producing historical knowledge. As should be clear, in the third set of “Theses” especially, we are as critical of decontextualized theory as we are of reified facts. Rather, we are challenging any artificial separation of empirical research and theoretical reflection. We are calling on historians to be more conceptually self-aware and critically self-reflexive about the kinds of arguments they are making, about the social worlds or processes they account for, as well as about their own practice as historians. We are inviting conventional historians to recognize, or even themselves experiment with, nonrealist and nonempiricist modes of analysis as legitimate and valuable ways to know the past or to think historically. We are reminding scholars in other fields that professional history does not possess a monopoly on modes of historical thinking or means of historical insight. Indeed, we note that in recent years, some of the most innovative attempts to think historically have been produced by scholars who were not primarily trained as historians.
The “Theses” are divided into three sections. The first set addresses the assumptions of disciplinary history, the second set addresses several of the logics and strategies through which the field resists theory as somehow foreign to its enterprise, and the third calls programmatically for a practice of critical history that is epistemologically self-reflexive and engaged with questions that concern us in the present.
Because history’s domesticating and disciplining processes are systemic, our theses address all aspects of professional history – training, research, writing, publishing, hiring – just as any attempt to redress the problems we identify must do. But this intervention is not in any way meant to be a comprehensive inventory of all that is wrong, even theoretically, with the field and the guild (the persistent Eurocentrism of its frameworks). We believe that any attempt to change a specific aspect of the field that brackets questions about what counts as evidence and how we produce knowledge is likely to be limited at best.
Even less is our intervention meant to be theoretically prescriptive; we make no claims about which theories historians should engage or how such theory should be employed, how they might go about theorizing their own work, or to what end. Indeed, we have been asked repeatedly to cite examples of the kind of work we are advocating, but we have decided not to do that. For one thing, it seems to repeat the empiricist logic we are refusing (what is your evidence? where are your footnotes?) And, too, there’s a real danger that any examples we offer will be read as prescriptions, limiting exactly what we want to open: new space for the practice of critical history. The problem of exemplarism is that it creates a hierarchical separation between those works that have been chosen as examples and those which have not. There are, in our estimation, many exemplary works of history. But the purpose of the “Theses” is not to provide a template to be followed. It is to create a space for critical reflection, assessment, and experimentation In that space, we need to explore the possible underlying relations between the field’s epistemological common sense and of any of its institutional limitations.
These “Theses on Theory and History” are themselves driven by just such a concern to link form and content, means and ends. Thus our considered decisions, against normal academic practice, to write collectively, to publish independently (encouraging free distribution through a Creative Commons license), and to cultivate a public debate digitally (through a website, theoryrevolt.com, on social media, and through short pieces in digital publications).
This open access platform has led to a global reception that has exceeded our initial target but also reveals that these “Theses” have hit a nerve and provoked a response. At this moment, the “Theses” have been translated into Portuguese and are being translated into German, Spanish, and French. There have been substantive blog posts and discussions on social media in Europe, the UK, Australia, India, South Africa, Argentina, and Brazil. Closer to home, the response at the Society for US Intellectual History website has been robust and sustained if less positive as a whole. Inside Higher Education has reported that the Research Division of the American Historical Association “planned to discuss” the “Theses.” By contrast there are many other posts such as this Tweet: “This basically sums up all my pent-up grad school frustrations w/the teaching and writing of history. I cannot express how much these statements by historians I look up to . . . means to me as a student. Thank you.” The point here is that whether one agrees or disagrees with the “Theses,” they have started a debate about the norms of the historical discipline. As importantly, responses to the “Theses” extend beyond the discipline of history; we have received or viewed posts from philosophers, anthropologists, sociologists, political scientists, art historians and literary scholars who seek to apply to their field of study the criticisms and questions posed in the “Theses on Theory and History.” This suggests to us that the struggle against empiricism and for more critical approaches to scholarship is transdisciplinary. It may also suggest that scholars in other fields who engage the past in unconventional ways may feel similarly constrained by the restrictive norms of disciplinary history.
Given the enthusiastic response we have received so far, we see the “Theses on Theory and History” as an initial intervention. It is the first step in opening a broader debate about these issues about the field of history. In this way we aim to create a community of like-minded scholars, within and beyond the field of history, to share concerns and strategies, and to enact change in the discipline of history. This will be the difficult work of the Wild On Collective and we encourage all interested parties to join the effort via our website. The time for #TheoryRevolt is nigh!
The Wild On Collective: Ethan Kleinberg, Joan Wallach Scott, and Gary Wilder.
 Our critical vantage comes in part from the fact that none of us are fully in a conventional history department. Kleinberg directs the Wesleyan Humanities Center and holds a joint appointment in the History Department and the College of Letters; Scott is in the School of Social Science at the Institute for Advanced Study; and Wilder is a professor in an anthropology doctoral program and director of the Committee on Globalization and Social Change at the Graduate Center of the City University of NY.
 Among the successive rounds of critique which challenged realist history, we might recall that which accompanied the consolidation of professional history (Friedrich Nietzsche, Georg Simmel, Benedetto Croce, and others), that which corresponded to a broader crisis of Western liberalism during the interwar period (for example, Martin Heidegger, Ernst Bloch, Walter Benjamin, W. E. B Du Bois, C. L. R. James), and that which followed decolonization, the anti-systemic movements of the 1960s, and the broader decentering of the (white male Euro-American) subject (for example, Louis Althusser, Michel Foucault, Jacques Derrida, Michel de Certeau, Edouard Glissant, Reinhardt Koselleck, Hayden White, Edward Said, Dominick La Capra, Joan Wallach Scott, Aníbal Quijano, the Subaltern Studies Collective, and Saidiya Hartman).
 For a sample selection see http://www.oulu.fi/blogs/theoryafterall; http://www.oulu.fi/blogs/revolts; https://inheritandrespond.com/2018/06/04/a-place-for-theory-in-history/; one can also search Facebook or Twitter using #TheoryRevolt.