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The thought of René Girard on violence, sacrifice, and mimetic theory has exerted a strong influence on Japanese scholars as well as around the world. In this collection of essays, originating from a Tokyo conference on violence and religion, scholars call on Girardian ideas to address apocalyptic events that have marked Japan's recent history as well as other aspects of, primarily, Japanese literature and culture. Girard's theological notion of apocalypse resonates strongly with those grappling with the horrors of Hiroshima and Nagasaki, as well as events such as the 2011 Tōhoku earthquake and tsunami and the Fukushima nuclear disaster. In its focus on Girard and devastating violence, the contributors raise issues of promise and peril for us all. The essays in Part I of the volume are primarily rooted in the events of World War II. The contributors employ mimetic theory to respond to the use of nuclear weapons and the threat of absolute destruction. Essays in Part II cover a wide range of topics in Japanese cultural history from the viewpoint of mimetic theory, ranging from classic and modern Japanese literature to anime. Essays in Part III address theological questions and mimetic theory, especially from a Judeo-Christian perspective. Contributors: Jeremiah L. Alberg, Jean-Pierre Dupuy, Yoko Irie Fayolle, Eric Gans, Sandor Goodhart, Shoichiro Iwakari, Mizuho Kawasaki, Kunio Nakahata, Andreas Oberprantacher, Mery Rodriguez, Thomas Ryba, Richard Schenk, OP, Roberto Solarte, Matthew Taylor, and Anthony D. Traylor.
This collection of essays examines the ways in which recent Shakespeare films portray anxieties about an impending global wasteland, technological alienation, spiritual destruction, and the effects of globalization. Films covered include Titus, William Shakespeare's Romeo & Juliet, Almereyda's Hamlet, Revengers Tragedy, Twelfth Night, The Passion of the Christ, Radford's The Merchant of Venice, The Lion King, and Godard's King Lear, among others that directly adapt or reference Shakespeare. Essays chart the apocalyptic mise-en-scenes, disorienting imagery, and topsy-turvy plots of these films, using apocalypse as a theoretical and thematic lens.
Modernism, Christianity and Apocalypse stages an encounter between the fields of ‘Modernism and Christianity’ and ‘Apocalypse Studies’. The modernist impulse to ‘make it new’, to transform and reform culture, is an incipiently apocalyptic one, poised between imaginative representations of an Old Era or civilization and the experimental promise of the New. Christianity figures in formative tension with the ‘new’, but its apocalyptic paradigms continued to impact modernist visions of cultural revitalization. In three sections tracing a rough chronology from the late nineteenth century fin de siècle, via interwar conflicts and the rise of ‘political religions’, to post-1945 anxieties such as the Bomb, this thematic is explored in nineteen far-ranging scholarly contributions, outlining a distinctive and fresh interdisciplinary field of study.
Despite the world’s insecurities, the most common drama of all is not of apocalypse now, but of apocalypse deferred; the pain of living is having to wait it out. In Apocalypse Then, DeMarinis’s characters try alcohol, they try travel, and (most of all) they try off-limits love. They find themselves in harm’s way, or put themselves there—but in life, as the title story states, "sometimes the worst doesn’t happen."
In this novelistic romp that is by turns hilarious and brilliant, John Barth spoofs his own place in the pantheon of contemporary fiction and the generation of writers who have followed his literary trailblazing. Coming Soon!!! is the tale of two writers: an older, retiring novelist setting out to write his last work and a young, aspiring writer of hypertext intent on toppling his master. In the heat of their rivalry, the writers navigate, and sometimes stumble over, the cultural fault lines between print and electronic fiction, mentor and mentee, postmodernism and modernism.
At a time when it is clear that climate change adaptation and mitigation are failing, this book examines how our assumptions about (valid and usable) knowledge are preventing effective climate action. Through a cross-disciplinary, empirically-based analysis of climate science and policy, the book situates the failures of climate policy in the cultural history of prediction and its interfaces with policy. Fava calls into question the current interfaces between scientific research and climate policy by tracing multiple connections between modelling, epistemology, politics, food security, religion, art, and the apocalyptic. Demonstrating how the current domination of climate policy by models and scenarios is part of the problem, the book examines how artistic practices are a critical location to ask questions differently, rethink environmental futures, and activate social change. The analysis starts with another moment of climatic change in recent western history: the overlap of the Little Ice Age and the "scientific revolution," during which intense climatic, scientific and political change were contemporary with mathematical calculation of the apocalypse. Dealing with the need for complex answers to complex and urgent questions, this is essential reading for those interested in climate action, interdisciplinary research and methodological innovation. The empirical analyses amount to a methodological experiment, across history of science, theology, art theory and history, architecture, future studies, climatology, computer modelling, and agricultural policy. This book is a major contribution to understanding how we are precluding effective climate action, and designing futures that resemble our worst nightmares.
This work highlights a national ethos infused by a sacred narrative of divine mission. This deep association leads to a narrow approach to conflict relationships, built around an Us vs. Them distance from the enemy, in which their submission is achieved through kinetic effects and their subsequent redemption through our good works (reconstruction). Vlahos contends that America's difficult engagement in the Muslim world demonstrates urgently that different operational approaches and tactics (like counterinsurgency) are not enough. Alternative paradigms of strategic engagement are needed, but their very consideration requires deeper cultural rethinking about how we assess world change and other cultures, and how our national ethos makes war. Why are terrorists and insurgents we fight so formidable? Their strength - and our vulnerability - is in identity. Clausewitz knew that geist (spirit) was always stronger than the material: identity is power in war. But how can non-state actors face up to nation states? The answer is in globalization. This is the West's 3rd globalization. Two centuries of intense mixing has torn down old ways of life and created a growing demand for new belonging. There is also a decline in US universalism. America's vision as history's anointed prophet and manager is now competing head-to-head with renewed universal visions. Like Late Antiquity and the High Middle Ages our globalization begins to subside. We may be in the later days of American modernity. We can see this worldwide, as emerging local communities within states and meta-movements find their voice - through conflict and war. Identities struggling for realization are always the most powerful. Add the diffusion of new technology and new practice, and even the poorest and seemingly most primitive group can now make war against those on high. They are successful because of a symbiotic fit between old states and new identities. Increasingly, old societies no longer find identity-celebration in war - while non-state identities embrace the struggle for realization. Hence non-state wars with America become a mythic narrative for them. Our engagement actually helps them realize identity - and we become the midwife. This book offers another path to deal with non-state challenges, one that does not further weaken us.
Explores how modernist films use classical music in ways that restore the music’s original subversive energy. Classical music masterworks have long played a key supporting role in the movies—silent films were often accompanied by a pianist or even a full orchestra playing classical or theatrical repertory music—yet the complexity of this role has thus far been underappreciated. Sounds Like Helicopters corrects this oversight through close interpretations of classical music works in key modernist films by Francis Ford Coppola, Werner Herzog, Luis Buñuel, Stanley Kubrick, Jean-Luc Godard, Michael Haneke, and Terrence Malick. Beginning with the famous example of Wagner’s “Ride of the Valkyries” in Apocalypse Now, Matthew Lau demonstrates that there is a significant continuity between classical music and modernist cinema that belies their seemingly ironic juxtaposition. Though often regarded as a stuffy, conservative art form, classical music has a venerable avant-garde tradition, and key films by important directors show that modernist cinema restores the original subversive energy of these classical masterworks. These films, Lau argues, remind us of what this music sounded like when it was still new and difficult; they remind us that great music remains new music. The pattern of reliance on classical music by modernist directors suggests it is not enough to watch modernist cinema: one must listen to its music to sense its prehistory, its history, and its obscure, prophetic future. “To learn how classical music and modernist cinema were destined to be lovers, long before Adorno learned to talk, read Matthew Lau’s inventive book, which shows us how to see music, and how to hear cinema. After taking a spin with Isabelle Huppert, Franz Schubert will never be the same again, thanks to the meticulous Lau, who shows us how some of classical music’s not-yet-kindled radicalism required modernist cinema’s perversely revivifying touch. What’s more, Lau manages to offer, in his conclusion, a subtle, stirring plea for a society—a politics—that makes room for difficult cinema and complex music. For such a society’s emergence, Lau’s book may be the instruction manual, teaching salvific, insurrectional solfège.” — Wayne Koestenbaum, author of The Anatomy of Harpo Marx
As rich and diverse as its subject, Dickson’s magisterial history brings 1,400 years of Dublin vividly to life: from its medieval incarnation through the neoclassical eighteenth century, the Easter Rising that convulsed the city in 1916, the bloody civil war following the handover of power by Britain, to end-of-millennium urban renewal efforts.