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The article considers the role that contemporary visual art and activist-artists have played in transitional Argentina, beginning from the premise that they might be understood as involved in the staging of a wide-ranging shift implied by the term transition. We have chosen three points of entry into this exploration, discussed in three sections: first, the debates around the future of the building Escuela de Mechanica de la Armada (ESMA) in Buenos Aires, which was used as a clandestine detention and extermination center during the dictatorship (1976–83); secondly, the memorial project that is El Parque de la Memoria, which is still under construction in Buenos Aires; and, thirdly, the reexhibition of visual artworks from the period of the dictatorship brought together as the group show Cuerpo y Materia (2006), curated by María Teresa Constantin as part of the public marking of the thirtieth anniversary of the military coup. Drawing on the sociolegal perspective of Robert Cover, we consider these sites as engaging questions of memory, temporality, and membership that are both normative and, potentially, world-making in his sense. It is argued that the aesthetic, as a register that does not (wish to) articulate its demands on law in the latter's terms, nevertheless critiques and calls on law insofar as these sites (re)mark the present against (im)possible Justice. In the relations between the absent bodies of the disappeared, the desires of the “social” body and the abstract regulative body of the law, it is the “liveliness” of the haunted nomos that kindles hope that in conjuring with ghosts, people will continue to contest, to propose, and to reconsider their commitments in the pursuit of Justice.

In this article I draw on Lauren Berlant's notion of 'cruel optimism' to identify and untangle how the prevailing sense of 'optimism' in education works against our common hope or collective striving for what is educational in education. In particular, I discuss how the 'cruel optimism' that invites individuals to constantly innovate and improve themselves through ever more learning leads ultimately to a sense of 'presentism', 'privation' and 'loneliness', which comes to threaten the role that education plays (or should play) in sustaining and forging a common world. Proposing that education is where the concern with 'passing-on' (in all senses of the word) properly takes place, I discuss how education can tend to and pine towards something larger and more durable (the world) than the individual acquisition of knowledge and skills that serve immediate transient interests. As an exemplar of a place of 'passing-on', I ask us to consider how education invites us to affirm the 'living-on' of the question of what it might mean to live together after all: to forge, sustain and pledge something of significance in common (and across generations) amidst what is constantly passing away. In this sense, I seek to gesture to the possibility of hope (as opposed to a mere optimism) within education: a sensibility and affirmation for 'passing-on' and 'sur-vivance'. Such a hope might help to address the cruel depravity and isolation affecting our time that is caught up in the 'learnification of education'.