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.
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.
The advancement of European dress to the rest of the world was linked to the definition of civilization as “a stage of social development considered to be more advanced” and “polite and good-mannered”. The widespread of their fashion style in the 19th and 20th centuries influenced the way the rest of the world attire. The fashion trend and dressing style thus change the purpose of dressing through time. The dressing style in campuses especially in private institutions of higher learning is under particular scrutiny, as it is often said to be inappropriate for a learning environment. This study looked at the importance of moral education, and its role in implementing the dress code for students among university students especially between two types of university i.e. public university and private university. It looked on the dressing style of students, both male and female, and the factors that lead to their dressing pattern which is common among students. This study also advocated the students’ understanding of the content of dress codes in their learning institution and the role played by moral education in regard to dress code. The overall study highlighted students’ perception towards the implementation of the dress code and punishment in their learning institution. The methodologies used to carry out this study are questionnaires and interviews. This study will therefore ascertain the important of dress code among students at higher learning institution and the role of moral education in cultivating values in order to dress properly or decently.
Key Words: moral education, dress code, higher learning institution, civilization.
“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.
In conjunction with the current “revisionism” of English history from a Catholic viewpoint, it is time to undertake a corresponding revision of the plays and personality of William Shakespeare. For this purpose it is not enough to rest content with the meagre historical record, but we have to go ahead in the light of recusant history with a reinterpretation of the plays, considering the extent to which they lend themselves to the Catholic viewpoint. This is not merely a matter of nostalgia for the mediaeval past, but it looks above all to the present sufferings of the “disinherited” English Catholics — in the light of the continued presence of Christ who is suffering, as Pascal famously noted, in his faithful even till the end of the world.
In several late texts, Derrida meditated on Paul Celan's poem ‘Grosse, Glühende Wölbung’, in which the departure of the world is announced. Delving into the ‘origin’ and ‘history’ of the ‘conception’ of the world, this paper suggests that, for Derrida, the end of the world is determined by and from death—the death of the other. The death of the other marks, each and every time, the absolute end of the world.
There is something more catastrophic than the end of the world, especially when ‘world’ is understood as the horizon of meaning and expectation that has composed the West. If the Anthropocene is the geological period marking the point at which the earth as a living system has been altered by ‘anthropos,’ the Trumpocene marks the twenty-first-century recognition that the destruction of the planet has occurred by way of racial violence, slavery and annihilation. Rather than saving the world, recognizing the Trumpocene demands that we think about destroying the barbarism that has marked the earth.
Power, luck, and scholarly responsibility at the end of the world(s)