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Journal Article
Cultural Politics (1 November 2011) 7 (3): 431–444.
Published: 01 November 2011
...Douglas Morrey The french crime and science fiction novelist Maurice G. Dantec shares with Jean Baudrillard a profound Nietzschean inspiration and a postulation that the death of God has brought about a consequent murder of the real and the installation of twin illusions: that of an integral...
Journal Article
Cultural Politics (1 March 2015) 11 (1): 18–35.
Published: 01 March 2015
...Bülent Diken The article thematizes the difference between superstition and faith through an allegorical double reading of social theory and Ken Russell’s film The Devils . It discusses the political implications of this difference, contrasting the function of “love of God” in mysticism and in the...
Image
Published: 01 March 2013
apart many former cultural spaces. In the Yushu Tibetan Autonomous Prefecture in Qinghai Province, some locals believe that excessive mining in recent years angered the mountain god and caused the disastrous earthquake in 2010. (Photo: Qinghai Province) Figure 9 . “Man will triumph over nature” was a More
Journal Article
Cultural Politics (1 November 2005) 1 (3): 295–316.
Published: 01 November 2005
... Juan, we will learn that God is ultimately impotent, a master of special effects rather than anything more substantial ( Zupančič 2000 ). Under the prohibition to keep God under wraps, the Law necessarily remains impenetrable. As the hero of Kafka's The Trial (1935/1992) learns, there is no content...
Journal Article
Cultural Politics (1 July 2011) 7 (2): 265–288.
Published: 01 July 2011
... and salvation of the soul from the tasks of government ( Lilla 2007 ). The Hobbesian “mortal God” paved the way for the West's emancipation from political theology. Theories of secularization consider this decline of religion as normal or socially progressive. Such assumptions draw not only on the...
Journal Article
Cultural Politics (1 March 2009) 5 (1): 63–72.
Published: 01 March 2009
... weather, Spreading violence out of his lips, his eye, Unimaginable, god-like, To scholars, poets, and other men Who retreat, cower and wait for death, Instantaneous vaporization, And can barely understand The common soldier’s unbroken line, Their willingness to face the fire. At Saguntum, for...
Journal Article
Cultural Politics (1 November 2006) 2 (3): 281–298.
Published: 01 November 2006
... Essay on the Manners and Mind of Nations (1756), Voltaire denies the constitutive version of this thesis in arguing that Bossuet’s concept of history is not universal and that providence is not evident in the course of history. Instead of approaching history as the familiar march of God through the...
Journal Article
Cultural Politics (1 July 2015) 11 (2): 260–274.
Published: 01 July 2015
... absolute as total illumination (the visione dei , the vision of God) that conditions all forms of human sight as merely “relational,” the famous “God’s eye view” of the philosophers, emerged in a conception of being as light and knowledge as sight. In this way I will suggest that the key thinker “behind...
Journal Article
Cultural Politics (1 November 2005) 1 (3): 257–278.
Published: 01 November 2005
.... He often appears as a thief: “one who steals from the gods the good things that humans need if they are to survive in the world” ( Hyde 1998: 6 ). In Greek mythology there are several Trickster figures, most notably Prometheus and Hermes. Prometheus stole fire and gave it to humans, elevating them...
Journal Article
Cultural Politics (1 July 2015) 11 (2): 210–221.
Published: 01 July 2015
... into the soul of the viewer. That is to say, he imagines that the terror of freedom can overtake the existential subject, preventing him or her from moving or doing anything with the possibility thrust on him or her by the death of God. Caught up in this state, what Nietzsche calls negative nihilism...
Journal Article
Cultural Politics (1 July 2019) 15 (2): 184–201.
Published: 01 July 2019
... scenes of capturing. The fourth tablet, for instance, describes a king/god, Marduk, fighting with a “net” to take his enemies “captive” (tablet 4, lines 41–44). The desire for capturing, “to keep free men slaves” ( Xenophon 2013 : 1.34), is what Hiero cannot let go. Ancient Athenian thought...
Journal Article
Cultural Politics (1 March 2012) 8 (1): 61–72.
Published: 01 March 2012
... occupies us and preoccupies us by its very acceleration. Hence the splitting of reality. We don't believe in it anymore. What I've called a mono-atheism is in the works. Let me explain: monotheism is a belief in one god; it is the Jews, the Christians, or the Muslims. Mono-atheism is a belief in nothing at...
Journal Article
Cultural Politics (1 July 2011) 7 (2): 249–264.
Published: 01 July 2011
... historical development – in which they were transferred from theology to the theory of the state, whereby, for example, the omnipotent God became the omnipotent lawgiver – but also because of their systematic structure” ( Schmitt 2006: 36 ). There is a similarity of form, an analogous identity between core...
Journal Article
Cultural Politics (1 November 2011) 7 (3): 345–358.
Published: 01 November 2011
... conceived in the image of God; 2 similarly, the humanistic conception of death understood as decease (that is to say, analyzed from the anthropological, psychological, or biological standpoint) is based on an equally metaphysical theory of man – of man conceived as constant permanence or as constant...
Journal Article
Cultural Politics (1 July 2009) 5 (2): 179–198.
Published: 01 July 2009
... is in fact the Other speaking. But this trajectory also incorporates a certain ambiguity, as Žižek notes, because there is a moment in the later Lacan in which this anonymous order becomes subjectivized. Žižek writes: The exemplary case is divinity: is what we call “God” not the big Other...
Journal Article
Cultural Politics (1 November 2012) 8 (3): 413–427.
Published: 01 November 2012
... or Trojan conquerors. Despite all of Hera's stalking, Aphrodite—now going by her new Latin name Venus—saved her own son from the sack of Troy. Aeneas, no doubt, would have preferred to stay with Dido ( just as Odysseus enjoyed sharing Circe's bed), but Roman gods do not care much for love. As a...
Journal Article
Cultural Politics (1 March 2013) 9 (1): 42–52.
Published: 01 March 2013
... apart many former cultural spaces. In the Yushu Tibetan Autonomous Prefecture in Qinghai Province, some locals believe that excessive mining in recent years angered the mountain god and caused the disastrous earthquake in 2010. (Photo: Qinghai Province) Figure 9 . “Man will triumph over nature” was a...
Journal Article
Cultural Politics (1 November 2016) 12 (3): 332–338.
Published: 01 November 2016
... also a curse, the moment one’s earth turns into another’s fantasy. Look at any single thing on the continent, it always comes under the sign of the multiple: the idea of one God is totally foreign to the continent, there have always been many Gods; the forms of marriage; the forms of...
Journal Article
Cultural Politics (1 March 2015) 11 (1): 126–133.
Published: 01 March 2015
..., wolves, and frogs take the form of the “look” of the evening, of the nocturnal gesture, or even of one’s own knowledge of the gods, heaven, or the planets. Garnett’s almost shot-by-shot studies of the Crepuscular Dawn are characterized by their depiction of the setting at, or just after, sunset—cosmic...
Journal Article
Cultural Politics (1 July 2005) 1 (2): 139–164.
Published: 01 July 2005
... his second term (see Suskind 2004 : 44–51, 64, 102). What is most disturbing is not simply that many of his religious supporters believe that Bush is their leader but also that he is embraced as a “messenger from God” ( Kaplan 2004 ), whose job it is to implement God's will. For example, Bob Jones...