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As critical posthumanist and (new) materialist scholarship become more established in educational research, a reconsideration of methodological approaches suited to a radical relational onto-epistemology is required. A popular figuration adopted by researchers to help think and do such research is the Deleuze-Guattarian "rhizome." Coming to terms with how rhizomic styled research (rhizo research) is undertaken and what it can yield however, can be challenging. In this paper, a study involving a Zombie Apocalypse Survival Course run at a human pathology museum becomes an animated example of rhizo research. Through it we demonstrate how infusing this research with an "analytic of lines" (derived from Deleuze-Guattarian rhizomatics) provides for a practice of research that has the power to shift the ontological and epistemological positions that continue to define qualitative research in education and bring understudied, ethico-political dimensions of it into view. [ABSTRACT FROM AUTHOR]

Copyright of Leviathan: Zeitschrift für Sozialwissenschaft (Nomos Verlagsgesellschaft mbH & Co. KG) is the property of Nomos Verlagsgesellschaft mbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present study analyzes the representation of the anomaly in Oscar de profundis by Catherine Mavrikakis. This inexplicable event is paradoxically ever-present and completely absent in end of world literature. In particular, we will examine the role of ruins in the portrayal of the post-catastrophe scenario. This paper argues that the anomaly invites the reader to investigate further. However, they will only find ruins which are a constant reminder of what was lost and not an explanation of how these memories were erased from the collective conscience. The concept of depicting the anomaly through ruins will allow us to better understand how end of world literature may propose a critique of contemporary society. [ABSTRACT FROM AUTHOR]

Christians ancient and modern have puzzled over the violence in the book of Joshua. Origen of Alexandria interprets this text apocalyptically, to give readers a sense of their own personal moral struggle as participating in a cosmic effort. For Origen, the central act of apocalypse is the cross of Jesus Christ, conquering evil through nonviolence and making religious violence explicitly prohibited. This is a compelling exegesis still today, since by using the cross to reinterpret Joshua, Origen presents a middle path between endorsing the violence depicted and excising or ignoring it. [ABSTRACT FROM AUTHOR]

The allegorical quartet of birds which prey upon the sheep in 1 Enoch 90.2 have been variously identified by early-modern and modern scholars, with no solution reaching consensus. This article proposes the "hobay" should be translated as "ibises" and accordingly represent an Egyptian people-group. I first advance this argument with the help of a parallel usage of terminology in the Greek Testament of Judah. I next confirm the utility of this identification with a brief survey of roughly contemporary primary sources (textual and material) which connect ibises and Egypt. Finally, with these cultural discourses in mind, I re-integrate the ibises into the Animal Apocalypse, suggesting that the recasting of a graceful national bird as a carnivorous monster is a deviously clever imperial critique. [ABSTRACT FROM AUTHOR]

It is a commonplace of ancient Near Eastern worldviews that temples have cosmic significance. This understanding persists and develops in the Second Temple period, with numerous texts witnessing to a widely held belief that the Jerusalem temple reflected heaven or the universe. Scholars have largely been content either to recognize a basic relationship, or to distinguish temple-in-heaven from temple-as-universe, sometimes construing the former as "apocalyptic" and the latter as "Hellenistic." Jonathan Klawans' work represents an important articulation of this distinction. This article summarizes his contribution, and critiques it on the grounds that it remains overly dichotomous and does not do full justice to the evidence. Instead, a fresh taxonomy is proposed with four key categories, each illustrated from Second Temple and biblical texts. None of these categories is discrete; rather they demarcate a spectrum or scale of ways that ancient Jewish and early Christian writers conceptualized the heaven–temple relationship. [ABSTRACT FROM AUTHOR]

This commentary on Kath Browne and Catherine Nash's paper 'From hegemonic to where?', considers the 'between-ness' and precarious ephemerality of queer life at the precipice of apocalypse. Substantively, the commentary critically addresses three of Browne and Nash's key themes, which they develop according to a queer ontology. These are: (a) temporality, and the notions of nonlinearity and reversibility; (b) the unsteadiness and precarity of 'between-ness' and the radical openness it allows; and finally, (c) the complex and dynamic, sometimes contradictory, understandings and positionalities of [hetero]activism and resistances. This commentary lauds Browne and Nash's significant contribution to greater understandings of these socio-cultural complexities. The paper demonstrates poignantly how a queer framework can broaden understanding of hegemony and marginality; power, spatiality and gender; and the negotiation of intersectional identities. The commentary also offers a few provocations about just how much room the blurry 'in-between' can be given at this critical socio-political moment. [ABSTRACT FROM AUTHOR]

Daniel is a book concerned about living in and under imperial rule, whether it be following Daniel's exploits in court tales or envisioning the end of empire in dreams. At the same time, Daniel is also about bodies—human and animal, divine and earthly, real and imagined. The variety of bodies mirrors what Cary Wolfe dubs a "species grid" (Wolfe and Elmer, 2003), which categorizes bodies from the fully realized subject of the "humanized human" to the "animalized human" and the "humanized animal" and, finally, the objectified "animalized animal." This article uses and adapts this grid to chart the power of animals, humans, and the divine in Daniel. The result is that we can see more clearly how Daniel transitioned from an earlier Deuteronomistic theology that understood humans as the cause of divine reward and punishment to an apocalyptic worldview that removed power from human hands entirely. [ABSTRACT FROM AUTHOR]

Billions of dollars are spent annually on ecological restoration efforts around the world and yet successful attainment of restoration targets still falls short in many regions. Globally, ecosystem restoration is becoming increasingly challenged with changes in climate. Years with extreme climatic events that limit plant establishment, such as severe drought, heatwaves, and floods are projected to increase in frequency. A critical evaluation of current ecological restoration practices and changes to those practices are needed to attain global restoration targets. For plant restoration, many efforts globally focus on planting in a single year following disturbance. The odds of restoration efforts being conducted in a year that is inconducive to plant establishment may be calculated using climatic risk data. We propose a risk‐mitigation approach to restoration wherein plantings are conducted across multiple years for projects in a bet‐hedging strategy and evaluated through an adaptive management approach. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic revealed individual and institutional anxieties about the apocalypse. Pastors and activists alike turned to the depiction of the apocalypse in popular media to describe the urgency of decisive action. Implicitly, these depictions offer a curious method for engaging and imagining children. Assata Shakur writes compelling poetry in her autobiography about her hopes for the world. In one poem, entitled For My Daughter Kakuya, I argue that Shakur engages in Afrofuturist speculative fiction as she envisions a future world for her daughter. This paper explores how writers living through these times themselves imagine Black children at the end of the world. What would happen if we took seriously the notion that the "end of the world" is always at hand for Black people? This article explores the stomach-turning warning that Jesus offers in Mark 13:14–19 regarding those who are "pregnant and nursing in those days". Using a reproductive justice lens, this paper explores the eternal challenge of imagining and stewarding a future in which Black children are safe and thriving. It also explores the limits and possibilities of partnering with radical Black faith traditions to this end. [ABSTRACT FROM AUTHOR]

La présente étude explore la manière dont le film Sur le chemin de la rédemption (First Reformed) de Paul Schrader, sorti en 2017, fait appel au concept même du style transcendantal de Schrader pour aborder le désespoir déclenché par la crise des changements climatiques anthropocentriques. En racontant l'histoire d'un pasteur réformé qui remet sa foi en question, Sur le chemin de la rédemption laisse supposer que ce moment contemporain de crise écologique mondiale soulève de graves questions théologiques et morales qui recoupent les discours contemporains sur l'anthropocène et la postlaïcité. Sur le chemin de la rédemption , dans son style transcendantal, démontre que le cinéma est formellement en mesure d'affronter la crise existentielle des changements climatiques et peut-être même de nous encourager à agir. This essay explores the way that Paul Schrader's 2017 film, First Reformed , uses Schrader's own concept of the transcendental style in film to address the despair triggered by the crisis of anthropocentric climate change. In telling the story of a Reformed pastor's crisis of faith, First Reformed suggests that this contemporary moment of ecological and global crisis raises serious theological and moral questions that intersect with contemporary discourses on the Anthropocene and postsecularism. First Reformed , in its transcendental style, points to the way that cinema is formally equipped to tackle the existential crisis of climate change, perhaps even spurring us to action. [ABSTRACT FROM AUTHOR]

This work explores the human demand for fictional monsters and the narrative of the zombie apocalypse. When and why do monsters appear and what happens if they take over? Which psychological, social, and cultural needs do these scenarios satisfy? To answer these questions, Antonia Prochaska follows a communicative approach, using conversations as an artistic and knowledge-producing practice. Bringing together her interlocutors' understanding of the monstrous, she drafts a picture of the monster within. The zombie apocalypse is like a laboratory situation that gives an idea of where the human appears in the monstrous and the monstrous in the human. [ABSTRACT FROM AUTHOR]

This study analyses the ethnic conflict and civil war in Sri Lanka after gaining independence as portrayed in Shyam Selvadurai’s Funny Boy. The aim is to determine if the violent acts committed against the minority group can amount to apocalypse. This research examines the concept of ethnic conflict and the apocalypse depicted in "Funny Boy" by Shyam Selvadurai. The analysis focuses on how ethnic conflict is portrayed in the novel. This study explores the thematic elements described in Shyam Selvadurai's novel Funny Boy, which provides a narrative account of the 1983 July riot in Sri Lanka. The novel vividly illustrates the anti-Tamil pogrom during the 1983 Black July riot. It also explores the Struggles and violence of Sri Lankans during the war. Furthermore, it analyses the remnants of violence and the apocalypse destruction of the Jaffna library in 1981. This study addresses the civil war between the Sinhalese government and Tamil Eelam (LTTE) in Sri Lanka. [ABSTRACT FROM AUTHOR]

Copyright of Bulletin of the Institute of Ethnography of the Serbian Academy of Sciences & Arts / Glasnik Etnografskog Instituta SANU is the property of Institute of Ethnography, SASA and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The last few verses of the Hebrew Book of Daniel are famously difficult. Among other issues, they present a duration problem that has long seemed intractable. But they also contain a key that provides a solution to the problem. That key is signaled by the lack of parallelism between the Aramaic expression of Daniel 7:25b and the Hebrew expression of Daniel 12:7b. The solution it allows is both accessible and expected. In his closing verses, the author of the book of Daniel created a mechanism to convey his view of the proper cultic calendar. That view places him securely among the other writers of early Jewish apocalypse literature and among the authors of much of the sectarian and non-sectarian literature of the last three centuries BCE. This paper reviews the duration problem and its elements. It also examines and discusses the prior attempts to solve the problem. It then presents and discusses a solution that was made available in the author's text but has not been previously recognized. [ABSTRACT FROM AUTHOR]

The text of the thirteenth chapter of the book of Revelation has provided a template for the development of many radical, political identities over the course of many centuries. The text describes an idolatrous majority, beholden to the power of a tyrannical and pseudo-theocratic ruler. It also describes an embattled minority, who are given an 'insight' which allows them to resist the thrall of this ruler. In more recent times, these images have captured the imaginations of participants in conspiracy cultures. In particular, those who resist the use of vaccinations by public health authorities see prophetic significance in the concept of the 'mark of the beast.' For the entire history of the use of vaccination, anti-vaccination campaigners have seen prophetic significance in the topos of 'the mark of the Beast.' This article traces the themes which link the apocalyptic language used by anti-vaccination campaigners in the nineteenth century with the apocalyptic language used by anti-vaccination campaigners in the twenty-first. [ABSTRACT FROM AUTHOR]

In contemporary research on the figure of historical Jesus, the dominant theory is that he was an apocalyptic prophet, heralding the imminent coming of the end of the present world and the coming of the eschatological kingdom of God. Beginning with the work of Albert Schweitzer, this theory is considered the most probable according to most researchers of the origins of Christianity. This article examines the assumptions of this theory to show how challenging it is to contemporary systematic theology. The first part presents the history and status of the theory in contemporary scientific research. The second part briefly presents the basic assumptions of the theory itself. Finally, the third part presents the problems that the theory raises for systematic theology. [ABSTRACT FROM AUTHOR]

This paper discusses how the film The Banshees of Inisherin represents and employs key sociological concepts and ideas, namely those of liminality, schismogenesis, stasis and transgression, relating to the social pathologies of contemporary civilization. [ABSTRACT FROM AUTHOR]

Drawing on insights from philosophy and theology, we explore the relationship between religion, data and global education policy through an analysis of the career of Sir Michael Barber, widely regarded as an authority on the reform of public services and an influential policy entrepreneur. The analysis provides a novel perspective which illuminates how secularised salvation narratives and apocalyptic symbolism have become more prominent in his work as he rose to become a global actor. The story is entwined with the turn towards New Public Management (NPM) in education, the rise of international large-scale assessments (ILSAs), and the transition from speculative faith to salvation through the 'science of delivery'. We follow Barber's role in formalising the faith as a secular political theology, and promoting it globally through Delivery Units and the management doctrine of Deliverology®. The analysis closes by reflecting on the practical implications of the movement, which is now woven into the institutional ideologies and reform strategies of major international organisations, agencies and corporations as part of a wider shift towards New Global Management (NGM) in global education governance. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

J. Grandville’s ironic depictions of humanized animals were popular with French audiences, whose contemporaries and morals became the object of denunciation. The perennial tradition of comparing man and beast was accentuated in the 18th and 19th centuries as new scientific theories appeared. These theories called into question the primacy of man and relegated him to the animal class, thereby greatly complicating the philosophical discourse on the animal being, in which French artists were also involved. In Grandville’s caricature, the juxtaposition of civilization and natural savagery moved to another level, serving not only to play on the commonplaceness of fellow citizens, topical scientific statements and physiognomic studies, but also to channel apocalyptic moods. By creating an otherworldly, mirror image of the human world in his zoomorphic drawings, the master concealed behind humour the speculation about its collapse. Fatalism is perceived in the images of beasts that have replaced humans, have taken their place and have governed their state; in the incorrigibility of characters and patterns of behaviour (predator — prey); and in the physical destruction of the world. This is most fully expressed in the “Un Autre Monde” cycle, whose goal was the need to create a new universe to replace the obsolete globe. Despite the obvious tragedy of such a vision, Grandville presented a sense of doom and imperfection in the form of amusing anthropomorphic animals.

There is an unusual phrase that occurs only fourteen times in the Hebrew Bible. Those fourteen occurrences mark the accounts of ten highly consequential days. The essential messages of those ten accounts, when taken together, create and convey a unified and coherent communication. The presence of the phrase, its uniqueness to those days, and the message it creates, are hidden in translations. Readers of the biblical text in English, Greek, Latin, and German versions have no reason to associate the ten marked days. The phrase and its message are effectively hidden even from those who use the Hebrew text; having been obscured by the tradition of interpretation extending through rabbinic literature and commentary. The message created by reference to those ten marked days is representative of early Jewish apocalypse literature. This paper identifies and analyses the marker phrase, identifies the days that it marks, interprets the message created, demonstrates the hiddenness of that message, and argues its character as an apocalypse.

The fragment “Predhovor k Vojne [Foreword to the war]” is part of the literary estate of Janko Kráľ (1822 – 1876), best known under its first editorial title Dráma sveta [Drama of the world]. The fragment has no title in the manuscript and it was not published before 1938. With regards to its genre and poetics, however, the text is a clear example of a Slovak Romantic fragment – an emblematic genre of the Slovak Literary Romanticism. The article bases its interpretation on the culturological and philosophical take on the theory of the point (A. Kunce) and research of the fragment as a genre, especially on its position in the writings of the representative of early Romanticism, Novalis (1772 – 1801) and in German philosophical school in Jena in general. The article tackles “Foreword to the war” as an example of a text in which modern aesthetics (labelled as “the poetics of the ruins”) blends into the theological disposition of Slovak literary practice (figuratively termed as “speech from the catacombs”) which appears to be a modality of Slovak literature within the Romantic paradigm. The analysed fragment testifies to the hermetic and apocalyptic profile of the “Slovak fragment” and in this way addresses the issue of the literary genre of the apocalypse in Slovak Romantic literature.

This paper analyzes two popular culture narratives created in the period of the COVID-19 pandemic: the movie Songbird, made in 2020, and the TV show The Last of Us, from 2023. The main idea of this paper is to analyze the ways in which popular culture, through different pandemic narratives, perceives the future of social systems after the appearance of the deadly disease, as experienced in current reality as well as in pop-cultural narratives. The paper will point to the pandemic apocalypse as an environment of a new social reality, that is, the quarantine as a critique of state organization and regulation.

This paper presents a translation of the commentary of donatist theologian Tyconius on the sixth chapter of the Book of Revelation with introduction and commentary. The text of this work was not saved completely, but has recently been reconstructed on the basis of numerous quotations in works of later authors. The Commentary is of great interest because of its original ecclesiological ideas. Its influence on the later Latin tradition of interpretation of the Apocalypse was enormous. The work is translated into Russian for the first time. This paper presents a translation of the commentary of donatist theologian Tyconius on the sixth chapter of the Book of Revelation with introduction and commentary. The text of this work was not saved completely, but has recently been reconstructed on the basis of numerous quotations in works of later authors. The Commentary is of great interest because of its original ecclesiological ideas. Its influence on the later Latin tradition of interpretation of the Apocalypse was enormous. The work is translated into Russian for the first time. This paper presents a translation of the commentary of donatist theologian Tyconius on the sixth chapter of the Book of Revelation with introduction and commentary. The text of this work was not saved completely, but has recently been reconstructed on the basis of numerous quotations in works of later authors. The Commentary is of great interest because of its original ecclesiological ideas. Its influence on the later Latin tradition of interpretation of the Apocalypse was enormous. The work is translated into Russian for the first time.

The work reflects Olga Tokarczuk’s short story Dress Rehearsal which deals with the topic of apocalypse, climatic catastrophe, and climate change. The article is a part of a scientific work, which is a master’s thesis dealing with the complex issue of the subjectivity of animals and nature, as well as the common environment and post-environment, and the study of the relationship between humans and non-humans. In the work, the Nobel Prize winner comes under the influence of a ‘world-creator’ and an ‘intense observer’, thus human relations can be complicated in times of the end of the world and how human attitudes towards animals and the world change. This time of the end, marked by Giorgio Agamben with the messianic era, allows for a certain non-action towards reality, and empathy and compassion begin being a remedy for centuries of objectification of other beings.

The text presents the most popular ideas about the end of the world that spread in Bulgaria in the post-socialist period. In the years of transition after 1989, social and political changes, as well as an economic crisis, favoured apocalyptic expectations. In contrast to the past, when the religious explanation of the world’s end dominated, in contemporary times the apocalypse is more frequently related to cosmic and natural disasters or to the negative effects of human activity. A characteristic view of the end of the world is imagining it as a new beginning. In the present, there is also a transformation in the mechanism for shaping ideas about the end of the world. Modernization, globalization, and new technologies are changing both people’s daily lives and their ideas about the fate of the human world. After the boom of apocalyptic expectations in Bulgarian society at the end of the twentieth century and the beginning of the twenty-first century, in recent years we have seen a rationalization of the eschatological notions and their close connection with ecological and political arguments.

Contemporary climate fiction (cli-fi) frequently invokes the concept of apocalypse to explore the experience of living through the era of unprecedented climate change and environmental disaster that has been named the Anthropocene. Yet, as often as apocalyptic narratives are deployed to express those anxieties and experiences, they so often ignore the histories and presents of peoples who have already lived through multiple apocalypses—in particular, the ongoing violence of settler colonial exploitation of the land now called North America. Considering the role that settler colonialism has played in the development of the current crisis, we turn to two recent works by the Métis writer Cherie Dimaline and Ojibwe author Louise Erdrich to consider how the act of cultural storytelling challenges Western notions of linear temporalities. Our analysis of Dimaline’s The Marrow Thieves will explore how the settler-colonial narratives of scientific progress is challenged through Indigenous storytelling and collective memory, and our analysis of Erdrich’s Future Home of the Living God will examine how Indigenous modes of understanding operate through a cyclical timescape that allows for alternative methods of existing with and within the larger world.

Narratives of the Anthropocene function in the realm of not only scientific but also popular discourses. Indeed, the most popular narratives of the Anthropocene, namely the story of the apocalypse and the story of progress, with their respective temporalities, are particularly well-represented in comics. The present article looks at the Anthropocene through the lenses of word and image, tracing the response of the medium of comics to the ongoing catastrophe, including Joe Sacco’s Paying the Land (2020), Scott Snyder and Yanick Paquette’s modern take on Swamp Thing (2019) and Richard McGuire’s Here (2014). Paying the Land is a story of the Dene people and their response to the Anthropocene. Drawing on the opposition between nature and progress, it examines whether empathy can stop capitalistic exploitation of Indigenous communities and the land which they cherish. Swamp Thing, seemingly a narrative of environmental apocalypse, also functions as a story of ecological reconciliation and regeneration. Finally, Here builds on and deconstructs the narrative of progress, demonstrating how a specific location has and will be transformed from 3,000,500,000 BCE to 22,175 CE, offering the reader/viewer a non-chronological look at environmental changes. Apart from the visions of the now and the future that these graphic narratives present, temporality coded in their “grammar” (layout, panels and gutters) is also discussed.

The Woman clothed with the Sun makes a brief appearance in Revelation 12; however, her influence upon the imaginations of artists and interpreters is substantive. She is unnamed and yet multiple identities are ascribed to her including individual women (Eve, Mary), corporate institutions (Israel, the church), and ancient goddesses. In this article, rather than attempting to classify her with a definite identity, my goal is to destabilise this figure by aligning her with the monstrous. Using the lens of monster theory, I examine her otherworldly orientation, her hybrid and extraordinary body, and her correspondence with other monstrous characters. Her unknowability and refusal to fit interpretive categories are part of her monstrosity, as she moves across hybrid boundaries and liminal spheres.

This article examines M. R. Carey’s 2014 zombie apocalypse novel The Girl with All the Gifts through the ecofeminist concept of trans-corporeality as defined by Stacy Alaimo in Bodily Natures. Carey’s heroine Melanie showcases how humans can re-conceptualize their relationship to a more-than-human, or natural, world that is both exterior to the self and always-already a part of the self through fungal agency. Indeed, the novel continuously engages in intimate human-environment interconnections that, in their horrific capacities, are meant to inspire readers to reflect upon their own enmeshment in a larger, material world. The novel’s use of the real fungus Ophiocordyceps as the more-than-human agent that inspires the transformation of humans into zombies provides a vision for how humans can more ethically relate, in posthuman manners, to a more-than-human world. Finally, this article considers the novel as a depiction of slow horror, or a gradual descent into apocalypse.

Este artículo lleva a cabo un análisis de la obra clásica El día de los trífidos (Wyndham, 1951/2008) y de un conjunto de obras derivadas producidas a partir de dicho libro. Se pretende estudiar los temas principales planteados por Wyndham, desde el tratamiento dado a la discapacidad (ceguera) hasta las posibilidades de desarrollo de una comunidad utópica en el contexto posapocalíptico dibujado en la novela, poniendo especial interés en los rasgos de carácter del protagonista del relato. Asimismo, se analizan los cambios introducidos por las versiones y secuelas posteriores, tratando de rastrear eventuales intentos de adaptarse a la sensibilidad social de distintos momentos históricos, hasta nuestros días. Se concluye introduciendo una reflexión sobre los motivos por los cuales el universo narrativo en torno a la figura del trífido no parece haber tenido un gran desarrollo, pese a las oportunidades que brinda el escenario planteado en la obra original. This article carries out an analysis of the classic work The Day of the Triffids (Wyndham, 1951/2008) and of a series of subsequent works produced from that volume. The aim is to study the main themes raised by Wyndham, from the treatment given to disability (blindness) to the possibilities of development of a utopian community in the post-apocalyptic context drawn in the novel, with special interest in the character traits of the protagonist of the story. Likewise, the changes introduced by later versions and sequels are analyzed, trying to trace eventual attempts to adapt to the social sensibility of different historical moments, up to the present day. It concludes with a reflection on the reasons why the narrative universe around the figure of the triffid does not seem to have had a great development, despite the opportunities offered by the scenario proposed in the original work.

As to the Spirit's relative absence in this book's pages, Hart simply says that he does not wish the Spirit to act as an argument gap-filler (p. 187), presumably how he sees traditionalists employing it. Finally, in Chapter 7, "Tradition as Apocalypse", Hart takes some stock of the preceding chapters and explicates the more practical implications of his thought. I Tradition and Apocalypse i is not a book intended to persuade very many readers. [Extracted from the article]

All forms of life imply a commitment to staying alive - an intentionality. In the case of human beings, however, this 'pre-occupation' with life takes on transcendental aspects: human beings contemplate the possibility of 'the end of the world'. As a human activity, scientific practice is not exempt from this concern to keep the apocalypse at bay. This essay investigates the conditions of possibility of contemporary anthropology, rooting them in the ethnographic gesture. The anthropology that is possible today is the anthropology of those who find within themselves the means to, step by step, raise themselves to ever broader levels of pre-occupation, thus carrying out the process of de-ethnocentrification. [ABSTRACT FROM AUTHOR]

Apocalyptic discourses continue to be central to environmental movements, media representations and even establishment accounts of environmental politics. At the same time, ecological thinkers increasingly argue that the apocalypse is already here: We are already living at the end of the world. My aim is to problematise predominant notions of time and space in these discourses and, in doing so, to begin to chart the contribution of postcolonial theology to environmental political thought. I argue that conceptions of environmental apocalypse remain wedded to a particular modern, Western interpretation of the Christian apocalyptic tradition that privileges a linear notion of time over spatial analysis. Recovering space as the lost dimension of the end of the world contests received notions of environmental apocalypse and it calls for challenging the social, political, and material relations of power that constitute its place, thereby contributing to more equal and just environmental politics. [ABSTRACT FROM AUTHOR]

Considering the closure of fictional narratives from the past to the present, there is a mimetic relationship between the final points of fiction and life. The genre of the novel, which represents human life within the fictional limits, imitates life in terms of the conclusion of the narrative. Therefore, the function and characterisation of death, a convenient metaphor for the end by its nature, becomes particularly significant for narrative closures. In the art of fiction, death is a common theme that authors use for bringing the protagonists' adventures to an absolute conclusion, offering a wide range of expression, and interpreting through the different types and perceptions of death and the identity of the dead. Frank Kermode examines the human's need to associate his existence with a beginning and an end, and then builds his theory on the connections between reality and fiction, time and memory, genesis and apocalypse. The study stands out as a work that offers researchers different perspectives on the analysis of death and fiction. Based on Kermode's analysis of the fiction, time and apocalypse, this study examines the phenomenon of death as an apocalyptic theme in the Turkish novels of the Tanzimat and Servet-i Fünûn periods. The transformation of the death in the process, which takes place at the end of the novel with the functions of providing "the sense of an ending" to the reader and emphasising the individual destruction of the protagonist who experiences a "micro-apocalypse" is explained within the framework of the modernisation of the novel. [ABSTRACT FROM AUTHOR]

The book "Professor of Apocalypse. The Many Lives of Jacob Taubes" written by Jerry Z. Muller is a meticulous biography of Professor Jacob Taubes, a prominent professor specializing in apocalypse, messianism, Gnosticism, and nihilism. Although he was not considered a "great thinker," his ideas developed outside the academic sphere. The book also explores his relationship with Carl Schmitt and his anti-capitalist stance. The author faced difficulties in researching his work due to the oral nature of his thinking and writing. The review highlights the importance of Taubes' conversations with figures such as Irving Kristol and Gertrude Himmelfarb, as well as his relationship with Gershom Scholem. Important places in his life, such as Vienna, Berlin, Jerusalem, and Paris, are also mentioned. The review concludes by emphasizing the fascination that Taubes generated and the importance of interpreting his work. [Extracted from the article]

We studied two fundamental linguistic channels—the sentences and the interpunctions channels—and showed they can reveal deeper connections between texts. The applied theory does not follow the actual paradigm of linguistic studies. As a study case, we considered the Greek New Testament, with the purpose of determining mathematical connections between its texts and possible differences in the writing style (mathematically defined) of the writers and in the reading skill required of their readers. The analysis was based on deep-language parameters and communication/information theory. To set the New Testament texts in the larger Greek classical literature, we considered texts written by Aesop, Polybius, Flavius Josephus, and Plutarch. The results largely confirmed what scholars have found about the New Testament texts, therefore giving credibility to the theory. The Gospel according to John is very similar to the fables written by Aesop. Surprisingly, the Epistle to the Hebrews and Apocalypse are each other's "photocopies" in the two linguistic channels and not linked to all other texts. These two texts deserve further study by historians of the early Christian church literature at the level of meaning, readers, and possible Old Testament texts that might have influenced them. The theory can guide scholars to study any literary corpus. [ABSTRACT FROM AUTHOR]

In this conceptual paper, we speculate on some goals and methodologies for social inquiry responsive to a viral and potentially unthinkable world. Rather than following old methodological scripts and validated practices, we imagine fluid, responsive, and urgent methodologies as needed responses to better show and vividly document our progression toward a possible (methodological) "apocalypse." As such a real/imaginary apocalypse enables us to (un)think what is currently thinkable, to postulate, speculate, and hesitate as we stretch to imagine inquiry and knowing in more immediate, deeply responsive, and responsible ways. [ABSTRACT FROM AUTHOR]

This article investigates the challenge of personal crisis during deep meditation, as observed in an ethnographic inquiry into mindfulness and traditional contemplative practices. The study distinguishes between the "crisis of presence" in contemporary mindfulness practices, and the dissolution of the subject-object distinction in traditional Buddhist meditation. By analyzing Ernesto De Martino's concepts of crisis and presence, the article highlights the significance of understanding this phenomenon in meditation rather than perceiving it negatively. The research explores the contemporary evolution of mindfulness and its detachment from original Buddhist contemplative practices, leading to an approach criticized for reinforcing neoliberal and capitalist modes of cognition. In contrast, traditional Buddhist meditation aims for the state of samādhi, where boundaries between self and the world dissolve, signifying a serene "end of the world". The study underscores the need for mindfulness researchers to explore this aspect of meditation to derive immense benefits from comprehensive contemplative practice. [ABSTRACT FROM AUTHOR]

Copyright of Ayer: Revista de Historia Contemporánea is the property of Asociacion de Historia Contemporanea and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Tropelías: Revista de Teoría de la Literatura y Literatura Comparada is the property of Prensas Universitarias de Zaragoza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article explores the differences and intellectual affinities between Jacques Ellul and René Girard on the question of violence in today's world. In this respect, both thinkers share the conviction that violence has changed form because of material and spiritual factors. The presentation of these factors will enable us to show the differences, but above all the complementarities, between Girard and Ellul. Finally, based on these two authors, the article sketches out an attempt to describe the future of violence. [ABSTRACT FROM AUTHOR]