scholarly journals Bixa Travesty e outras espécies do fim do mundo / Tranny Fag and Other End of the World Species

2020 ◽  
Vol 15 (2) ◽  
pp. 15
Author(s):  
Otávio Campos Vasconcelos Fajardo
Keyword(s):  
Recent Work ◽  
Jacques Derrida ◽  
Contemporary Culture ◽  
World Species ◽  
Donna Haraway ◽  
The World ◽  
End Of The World ◽  
To Come

Resumo: O presente trabalho tem como objetivo colocar em destaque algumas mitologias do fim do mundo e suas problematizações na cultura contemporânea, partindo das discussões apresentas por Eduardo Viveiros de Castro e Déborah Danowski no livro Há mundo por vir? Ensaio sobre os medos e os fins (2017). Tomando como objeto poético a obra recente da cantora Linn da Quebrada, o ensaio discute a realidade da população transexual brasileira com o propósito de perceber como tal sentimento de catástrofe imanente aparece mais marcado em populações que já enfrentam o fim do mundo há alguns anos. Por fim, a análise também se debruça sobre trabalhos críticos como os de Donna Haraway (2009) e Jacques Derrida (2011), de modo a propor uma realidade por vir possível somente com a quebra da barreira de gêneros e com os recursos acessados a partir das ferramentas do poético.Palavras-chave: Linn da Quebrada; fim do mundo; ciborgue.Abstract: This paper aims to highlight some end of the world mythologies and their problematizations in contemporary culture, starting from the discussions presented by Eduardo Viveiros de Castro and Déborah Danowski in the book Is there a world to come? Essay on fears and ends (2017). Taking as poetic object the recent work of singer Linn da Quebrada, the essay discusses the reality of the Brazilian transsexual population in order to understand how such a feeling of immanent catastrophe appears more marked in populations that have already faced the end of the world for some years. Finally, the analysis also focuses on critical works such as those by Donna Haraway (2009) and Jacques Derrida (2011), in order to propose a reality to come only with the breakdown of the gender barrier and with the resources accessed by the poetic tools.Keywords: Linn da Quebrada; end of the world; cyborg.

The Book of Tribulations: The Syrian Muslim Apocalyptic Tradition'

2017 ◽  
Author(s):  
David Cook ◽  
Nu'aym b. Hammad al-Marwazi
Keyword(s):  
Civil Wars ◽  
The World ◽  
End Of The World ◽  
To Come

“The Book of Tribulations by Nu`aym b. Hammad al-Marwazi (d. 844) is the earliest Muslim apocalyptic work to come down to us. Its contents focus upon the cataclysmic events to happen before the end of the world, the wars against the Byzantines, and the Turks, and the Muslim civil wars. There is extensive material about the Mahdi (messianic figure), the Muslim Antichrist and the return of Jesus, as well as descriptions of Gog and Magog. Much of the material in Nu`aym today is utilized by Salafi-jihadi groups fighting in Syria and Iraq.

Thinking after the World: Deconstruction and Last Things

2018 ◽  
Author(s):  
Ted Toadvine
Keyword(s):  
Collective Identities ◽  
Contemporary Culture ◽  
Total Destruction ◽  
Environmental Narratives ◽  
The World ◽  
End Of The World ◽  
Far Future

The apocalyptic visions of the end of the world that dominate contemporary culture have merged with environmental narratives to the point of indistinguishability. These eco-eschatologies are phantasms, fabulous stories that construct our individual and collective identities, desires, and fears in the present—a present characterized by ecotechnical interdependence and calculative management of the far future. Coming to terms with our apocalyptic obsession and its implications for the sense of the world here and now requires an ecophenomenology of the end of the world, but one that, through its encounter with deconstruction, stretches both “eco” and “phenomenology” toward a hyperbolic transformation. In conversation with Nancy and Derrida, this chapter proposes that the phantasm of the world’s destruction bolsters our pretense of one world in common precisely by presenting this world as under threat. The withdrawal of the world as cosmos or lifeworld nevertheless discloses another sense of world as our liability to elemental geomateriality. By no longer envisioning things against a background of absolute contingency, vulnerable to total destruction, we may learn to stop dreaming of apocalypse or apotheosis and thereby open a relation to the present no longer governed by what Nancy has termed the “catastrophe of general equivalence.”

scholarly journals Radical Hope or the Moral Imperative of Images in the Work of Susan Sontag Jean-Luc Godard

2009 ◽  
Vol 1 (2) ◽  
pp. 487-501 ◽  
Author(s):  
Idit Alphandary
Keyword(s):  
Jacques Derrida ◽  
The Self ◽  
Moral Imperative ◽  
Susan Sontag ◽  
Life Challenges ◽  
The World ◽  
The Gift ◽  
New Form ◽  
To Come ◽  
The One

In the films For Ever Mozart, In Praise of Love and I Salute You Sarajevo, Go-dard’s images introduce radical hope to the world. I will demonstrate that this hope represents an ethical posture in the world; it is identical to goodness. Radical hope is grounded in the victim’s witnessing, internalizing and remembering catastrophe, while at the same time holding onto the belief that a variation of the self will survive the disaster. In The Gift of Death, Jacques Derrida argues that choosing to belong to the disaster is equivalent to giving the pure gift, or to goodness itself, and that it suggests a new form of responsibility for one’s life, as well as a new form of death. For Derrida, internalizing catastrophe is identical to death—a death that surpasses one’s means of giving. Such death can be reciprocated only by reinstating goodness or the law in the victim’s or the giver’s existence. The relation of survival to the gift of death—also a gift of life—challenges us to rethink our understanding of the act of witnessing. This relation also adds nuance to our appreciation of the intellectual, emotional and mental affects of the survival of the victim and the testimony and silence of the witness, all of which are important in my analysis of radical hope. On the one hand, the (future) testimony of the witness inhabits the victim or the ravaged self (now), on the other hand, testimony is not contemporaneous with the shattered ego. This means that testimony is anterior to the self or that the self that survives the disaster has yet to come into existence through making testimony material. Testimony thus exists before and beyond disaster merely as an ethical posture—a “putting-oneself-to-death or offering-one’s-death, that is, one’s life, in the ethical dimension of sacrifice,” in the words of Derrida. The witness is identical to the victim whose survival will include an unknown, surprising testimony or an event of witnessing. The testimony discloses the birth or revelation of a new self. And yet this new self survives through assuming the position of the witness even while s/he is purely the victim of catastrophe, being put to death owning the “kiss of death.”

Detachment, Rationality and Evidence: Towards a More Humane Religious Epistemology

2017 ◽  
Vol 81 ◽  
pp. 87-100
Author(s):  
John Cottingham
Keyword(s):  
Recent Work ◽  
Religious Epistemology ◽  
Contemporary Philosophy ◽  
Moral Change ◽  
Relevant Evidence ◽  
Left Brain ◽  
The World ◽  
Critical Scrutiny ◽  
To Come ◽  
The Right

AbstractSome truths cannot be accessed ‘cold’, from a detached and impersonal standpoint, but require personal commitment and even moral change in order for the relevant evidence to come to light. The truths of religion may be of this kind. Moreover, recent work in psychology and neurophysiology suggests that our knowledge of the world comes in different forms, the detached critical scrutiny associated with ‘the left-brain’ and the more intuitive and holistic awareness mediated by the ‘right brain’. Much contemporary philosophy privileges the former kind of knowledge, but in areas such as religion this may be a mistake.1

Perceptions and Interpretations of Natural Disasters during the Transition from the East Roman to the Byzantine Empire

2001 ◽  
Vol 4 (2) ◽  
pp. 179-202
Author(s):  
Mischa Meier
Keyword(s):  
Natural Disasters ◽  
Sixth Century ◽  
Byzantine Empire ◽  
The World ◽  
Rapid Diffusion ◽  
End Of The World ◽  
To Come

During the sixth century the relevance of natural disasters, well known phenomena in Antiquity, underwent a change. As common chronological systems had calculated the end of the world to come about around 500 AD, the long series of natural disasters which occurred from the beginning of the sixth century onwards was interpreted as a sign of that approaching end. In a context of strong eschatological expectations and together with the fact that the imminent end of the world did not take place, ongoing natural dis asters assumed important implications for the process of transition from the East Roman to the Byzantine Empire. Older, well known and widely disseminated chronological systems came to lose validity and new systems developed. In common perceptions, the powers of famous Holy Men had obviously failed as they were unable to prevent major disasters. Hence the search for new objects of worship: the rapid diffusion of the cults of Christ, the Virgin and of the saints. The worship of these intercessors was practised through images, marking the beginning of the famous Byzantine cult of icons. Gradually the functions of the Holy Men underwent a change: formerly intercessors with God, now they intervened between the emperor and his subjects as the emperor himsclf assumed an amplified religious aura in order to place himself above and beyond the new and severe Kaiserkritik, one more consequence of the natural disasters of the sixth century.

Language at the End of the World

2020 ◽  
Vol 32 (2) ◽  
pp. 222-238
Author(s):  
Douglas Atkinson
Keyword(s):  
Recent Work ◽  
Early Development ◽  
The World ◽  
End Of The World ◽  
Significant Attention

Abstract While Ecocriticism in general has received significant attention in Beckett Studies, there is a notable and unfortunate absence of attention to more recent work in this field. This is particularly noticeable in the lack of research directed toward the more philosophically inclined branches of Ecocriticism, namely Eco-Phenomenology, Eco-Hermeneutics, and Eco-Deconstruction. This paper is an attempt at addressing this problem and is intended as an introductory work to what is seen as the most promising of these, namely, Eco-Deconstruction. This paper explores the early development of Eco-Deconstruction and summarizes the work of several of its leading figures with the intention of demonstrating the relevance of this field for further research in Beckett Studies.

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