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Prior to the Vietnam war, American intellectual life rested comfortably on shared assumptions and often common ideals. Intellectuals largely supported the social and economic reforms of the 1930s, the war against Hitler's Germany, and U.S. conduct during the Cold War. By the early 1960s, a liberal intellectual consensus existed. The war in Southeast Asia shattered this fragile coalition, which promptly dissolved into numerous camps, each of which questioned American institutions, values, and ideals. Robert R. Tomes sheds new light on the demise of Cold War liberalism and the development of the New Left, and the steady growth of a conservatism that used Vietnam, and anti-war sentiment, as a rallying point. Importantly, Tomes provides new evidence that neoconservatism retreated from internationalism due largely to Vietnam, only to regroup later with substantially diminished goals and expectations. Covering vast archival terrain, Apocalypse Then stands as the definitive account of the impact of the Vietnam war on American intellectual life.
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."
The financial crisis, originated from the collapse of US housing markets in 2008, reverberates around the world. Its destructive force was felt nowhere more keenly than Western Europe. Indeed, it continues to mire in financial volatility as the debt problem contagiously spreads around the periphery Euro area. Taking a wider historical view of the evolution over the recent decades of the North Atlantic economy, comprising North America and Western Europe, we argue that while trade links were in relative stasis, the increasing and uniquely-close Transatlantic financial relationship was a crucial conduit in transmitting US shocks into global ones.
The United States, the only country to have dropped the bomb, and Japan, the only one to have suffered its devastation, understandably portray the nuclear threat differently on film. American science fiction movies of the 1950s and 1960s generally proclaim that it is possible to put the nuclear genie back in the bottle. Japanese films of the same period assert that once freed the nuclear genie can never again be imprisoned. This book examines genre films from the two countries released between 1951 and 1967--including Godzilla (1954), The Mysterians (1957), The Incredible Shrinking Man (1957), On the Beach (1959), The Last War (1961) and Dr. Strangelove (1964)--to show the view from both sides of the Pacific.
The United States, the only country to have dropped the bomb, and Japan, the only one to have suffered its devastation, understandably portray the nuclear threat differently on film. American science fiction movies of the 1950s and 1960s generally proclaim that it is possible to put the nuclear genie back in the bottle. Japanese films of the same period assert that once freed the nuclear genie can never again be imprisoned. This book examines genre films from the two countries released between 1951 and 1967--including Godzilla (1954), The Mysterians (1957), The Incredible Shrinking Man (1957), On the Beach (1959), The Last War (1961) and Dr. Strangelove (1964)--to show the view from both sides of the Pacific.
"Despite its surreal and even frightening images, the Book of Revelation is a work of real hope, filled with magnificent scenes and poetry. In Apocalypse Then and Now: A Companion to the Book of Revelation, Roland Faley makes this mysterious part of scripture accessible to a popular audience. Evil may seem insurmountable, explains Faley, but this book, rooted in faith and written in a time of trial, shows that Christ will ultimately triumph."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
This book is based on an in-depth filmed conversation between Howard Burton and Jay Rubenstein, Professor of History and Director of the Center for the Premodern World at the University of South Carolina, which provides us with fascinating insights into medieval society. How did the First Crusade happen? What could have suddenly caused tens of thousands of knights, commoners and even nuns at the end of the 11th century to leave their normal lives behind and trek thousands of miles across hostile territory in an unprecedented vicious and bloody quest to wrest Jerusalem from its occupying powers? Jay Rubenstein, historian of the intellectual, cultural, and spiritual worlds of Europe in the Middle Ages at USC, carefully explores those questions based on his extensive research while discussing the Apocalypse: the crusaders’ sincere belief that the end of the world was approaching and their opportunity to participate in the last stage of the divine plan. This carefully-edited book includes an introduction, The Glorious End, and questions for discussion at the end of each chapter: I. Becoming a Medievalist - Suddenly fashionable II. Guibert of Nogent - From overlooked to oversimplified III. Armies of Heaven - Subheading IV. Considering Impact - On history and historians V. Moving On - Or perhaps not About Ideas Roadshow Conversations: This book is part of an expanding series of 100+ Ideas Roadshow conversations, each one presenting a wealth of candid insights from a leading expert through a focused yet informal setting to give non-specialists a uniquely accessible window into frontline research and scholarship that wouldn't otherwise be encountered through standard lectures and textbooks. For other books in this series visit our website: https://ideas-on-film.com/ideasroadshow/.
"In her brilliant, wide ranging, nuanced study of apocalypse, Keller has written a definitive cultural and theological essay. In this book she is doing the work of the true intellectual: providing learned, passionate guidance for living the good life, all of us together, here and now, on our planet." —Sallie McFague, Distinguished Theologian in Residence Vancouver School of Theology "A richly evocative exploration of apocalyptic's ambiguous possibilities.... Inspiring in the fullest personal, political, and religious senses of the term." —Kathryn Tanner University of Chicago Divinity School "Catherine Keller is a poet among theologians. Her writing attains imaginative heights and depths that expose the flatly prosaic character of most theological work. One finds oneself lingering over sentences, images and tropes, hearing them resonate with connections and insights." —Peter Hodgson Journal of the American Academy of Religion
Now a National Bestseller! Climate change is real but it’s not the end of the world. It is not even our most serious environmental problem. Michael Shellenberger has been fighting for a greener planet for decades. He helped save the world’s last unprotected redwoods. He co-created the predecessor to today’s Green New Deal. And he led a successful effort by climate scientists and activists to keep nuclear plants operating, preventing a spike of emissions. But in 2019, as some claimed “billions of people are going to die,” contributing to rising anxiety, including among adolescents, Shellenberger decided that, as a lifelong environmental activist, leading energy expert, and father of a teenage daughter, he needed to speak out to separate science from fiction. Despite decades of news media attention, many remain ignorant of basic facts. Carbon emissions peaked and have been declining in most developed nations for over a decade. Deaths from extreme weather, even in poor nations, declined 80 percent over the last four decades. And the risk of Earth warming to very high temperatures is increasingly unlikely thanks to slowing population growth and abundant natural gas. Curiously, the people who are the most alarmist about the problems also tend to oppose the obvious solutions. What’s really behind the rise of apocalyptic environmentalism? There are powerful financial interests. There are desires for status and power. But most of all there is a desire among supposedly secular people for transcendence. This spiritual impulse can be natural and healthy. But in preaching fear without love, and guilt without redemption, the new religion is failing to satisfy our deepest psychological and existential needs.