scholarly journals Power, luck, and scholarly responsibility at the end of the world(s)

2020 ◽  
Vol 12 (3) ◽  
pp. 459-470 ◽  
Author(s):  
Benoît Pelopidas
Keyword(s):  
Nuclear War ◽  
Military Leaders ◽  
The World ◽  
End Of The World ◽  
Definition Of ◽  
Do So

AbstractThis contribution argues that the concept of protean power opens a space to think about the limits of control and knowledge about catastrophic possibilities such as nuclear war. To do so, it offers the first distinctive definition of nuclear luck, which has long been acknowledged by policy and military leaders but remains unaccounted for in scholarship. It further shows that the nuclear realm is defined by two key unknowables. However, it argues that protean power perpetuates a survivability bias which has characterized scholarship so far, before suggesting ways to overcome that bias and modify scholarly ethos to acknowledge such catastrophic possibilities.

What Does the Comparative Do for Cosmopolitanism?

PMLA ◽  
2013 ◽  
Vol 128 (3) ◽  
pp. 629-635
Author(s):  
César Domínguez
Keyword(s):  
Comparative Literature ◽  
Public Space ◽  
French Literature ◽  
The Public ◽  
Northern European ◽  
Cultural Experiences ◽  
The World ◽  
Definition Of ◽  
The Individual ◽  
Do So

A conventional definition of cosmopolitanism stressesrelationships to a plurality of cultures understood as distinctive entities. (And the more the better; cosmopolitans should ideally be foxes rather than hedgehogs.) But furthermore cosmopolitanism in a stricter sense includes a stance toward diversity itself, toward the coexistence of cultures in the individual experience…. It is an intellectual and aesthetic stance of openness toward divergent cultural experiences. (Hannerz 239)In the foundation of comparative literature as a distinctive discipline, cosmopolitanism was valued for its “exoticism”—namely, the feeling of being “a citizen ‘of every nation,’ not to belong to one's ‘native country’” (Texte 79), which in (French) literature translated as the openness toward other (northern European) literatures (xi).Defining cosmopolitanism in relation to national loyalties, multilingualism, and mobility overlooks the fact that the cosmopolitan is much older than the nation and that not all multilingual abilities and mobilities are accepted as cosmopolitan, especially when they lack “sophistication.” Since I have partially discussed these issues elsewhere, I will not pursue them here but will restrict myself to Hannah Arendt's future-oriented concept of cosmopolitanism as global citizenship. My aim is to stress the elitism in many theories of cosmopolitanism and to show how comparative literature can challenge this elitism by looking at “hidden traditions.” To do so, I will draw on two essays by Arendt—“The Jew as Pariah: A Hidden Tradition” and “Karl Jaspers: Citizen of the World?” As for the first essay, I will introduce Gypsy next to Jew, the latter being Arendt's exclusive interest despite the implications of her use of the concept of the pariah. In the second essay, Arendt discusses acting qua human, the rights granted by membership in a (cosmo)polis, and what “citizen of the world” (cosmopolitan?) means in relation to the public space, and she stresses the value of communication, with the living and the dead. Furthermore, Arendt differentiates between cosmopolitan and European. I argue that postwar European integration challenges in unexpected ways Arendt's view both on rights as linked to nationality and on citizenship in a cosmopolitan polity.

Sacerdotalism

1910 ◽  
Vol 3 (3) ◽  
pp. 341-356
Author(s):  
George E. Horr
Keyword(s):  
New England ◽  
Church Of England ◽  
Religious Life ◽  
The World ◽  
End Of The World ◽  
The Church ◽  
Do So

The provisions for the fourth of the series of Dudleian Lectures are as follows:“The fourth and last lecture I would have for the maintaining, explaining, and proving the validity of the ordination of ministers or pastors of the churches, and so their administration of the sacraments or ordinances of religion as the same hath been practiced in New England, from the first beginning of it, and so continued at this day. Not that I would in any wise invalidate Episcopal Ordination, as it is commonly called and practiced in the Church of England; but I do esteem the method of ordination as practiced in Scotland, at Geneva, and among the dissenters in England, and in the churches in this country, to be very safe, Scriptural and valid; and that the great Head of the church, by his blessed spirit, hath owned, sanctified, and blessed them accordingly, and will continue to do so to the end of the World. Amen.”The topic of Sacerdotalism is naturally involved in the terms of this Foundation.The term “Sacerdotalism” has been defined as “the doctrine that the man who ministers in sacred things, the institution through which and the office or order in which he ministers, the acts he performs, the sacraments and rites he celebrates, are so ordained and constituted of God as to be the peculiar channels of His grace, essential to true worship, necessary to the being of religion, and the full realization of the religious life.”

scholarly journals The inherent bias in positing an inherence heuristic

2014 ◽  
Vol 37 (5) ◽  
pp. 493-494
Author(s):  
Muhammad Ali Khalidi ◽  
Joshua Mugg
Keyword(s):  
The World ◽  
Definition Of ◽  
Do So

AbstractThere are two problems with Cimpian & Salomon's (C&S's) claim that an innate inherence heuristic is part of our cognitive makeup. First, some of their examples of inherent features do not seem to accord with the authors' own definition of inherence. Second, rather than posit an inherence heuristic to explain why humans rely more heavily on inherent features, it may be more parsimonious to do so on the basis of aspects of the world itself and our relationship to it.

scholarly journals The Validity of Non-Episcopal Ordination

1919 ◽  
Vol 12 (3) ◽  
pp. 249-274
Author(s):  
George Hodges
Keyword(s):  
New England ◽  
Church Of England ◽  
The World ◽  
End Of The World ◽  
The Church ◽  
Do So

“The fourth and last lecture,” said Judge Dudley, “I would have for the maintaining, explaining, and proving the validity of the ordination of ministers or pastors of the churches, and so their administration of the sacraments or ordinances of religion as the same hath been practised in New England, from the first beginning of it, and so continued at this day. Not that I would in any wise invalidate Episcopal Ordination, as it is commonly called and practised in the Church of England; but I do esteem the method of ordination as practised in Scotland, at Geneva, and among dissenters in England, and in the churches in this country, to be very safe, Scriptural, and valid; and that the great Head of the Church, by his blessed spirit, hath owned, sanctified, and blessed them accordingly, and will continue to do so to the end of the World. Amen.”

scholarly journals Subversive Concepts: Empires and Beyond

2021 ◽  
Vol 39 (1) ◽  
Author(s):  
Piotr Kuligowski ◽  
Wiktor Marzec
Keyword(s):  
Social Relations ◽  
New World ◽  
George Orwell ◽  
Sign Systems ◽  
The World ◽  
Historical Agency ◽  
The Russian Empire ◽  
Definition Of ◽  
At Will ◽  
Do So

“The worst thing one can do with words,” George Orwell once wrote, “is to surrender to them.” One must “let the meaning choose the word, and not the other way,” to use language for “expressing and not forconcealing or preventing thought,” he continued (1953, 169). For centuries, social movements “let the meaning to choose the words” and actively sought new categories to grasp the world. They also expressedthe desire for a new world but often surrendered to words when imagining it. Medieval heretics, French revolutionaries, and various socialist movements on the fringes of the Russian Empire one hundred yearslater, as well as groups like nationalist urban reformers, Muslim modernizers, and democratic antisuffragists–all had to face fossilized concepts that they attempted to question and modify, actively reappropriating them to forge new configurations. They also inherited the existing language and other sign systems, which cannot be modified at will without the risk of losing the capacity to communicate. To paraphrase Karl Marx’s nutshell definition of historical agency, people make use of their concepts but they do not do so as they please; they do not do so under self-selected circumstances but, rather, under the already-existing circumstances given and transmitted in language and social relations.

The Idea of Progress: Some Elizabethan Considerations

1949 ◽  
Vol 2 (2) ◽  
pp. 23-25
Author(s):  
Ernest A. Strathmann
Keyword(s):  
Original Sin ◽  
Common Belief ◽  
The Past ◽  
The World ◽  
The Future ◽  
End Of The World ◽  
Definition Of ◽  
Strict Definition

If we investigate Elizabethan thought on the nature of human progress only in terms of J. B. Bury's strict definition of that idea as “a theory which involves a synthesis of the past and a prophecy of the future,” the results are likely to be no more fruitful than Bury found them. By these terms, a complete grasp of the idea of progress requires “an interpretation of history which regards men as slowly advancing … in a definite and desirable direction, and infers that this progress will continue indefinitely.”Admittedly many Elizabethan concepts were unfavorable to the idea of progress. The Fall of Man accounted not only for original sin but also for intellectual and physical imperfections. It was a common belief, supported by the prophecies of Daniel and other religious teachings, that the end of the world was imminent.

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