We asked the authors of two recent books on love to put their books in dialogue. Here, Love Troubles author Federica Gregoratto discusses Love in Time by Fannie Bialek.
Science fiction utopias stretch hundreds or thousands of years into the future and light years away from Earth. But all secular utopias place limits on space and time that fall short of, say, God arriving into time to judge all of history and wipe away every tear.
Günther Anders argues that where St. Ignatius of Loyola, the wounded ex-soldier who founded the Jesuits, thought it necessary to devise what he called “spiritual exercises” for his times, we need new spiritual exercises to train our souls to begin to comprehend what we now can do.
In the space between celebration and condemnation, I ask: What happens to a person when the gaze of the public becomes so intense that the person can no longer be separated from what the public has made them represent?
Timothy Vasko’s Making All the World America is a serious provocation to the present, demanding that its audience think beyond claims often thrown about in representations of Indigenous peoples today.
In a place where Caesar’s authority appeared unquestionable, Peter recognizes another kingdom and another source of authority. His confession quietly challenges every power that claims the final word over human life, hope, and belonging. It reorients allegiance away from imperial claims toward the reign of God revealed in Jesus Christ.
We invited Mac Loftin, Hanna Reichel, and Phil Christman, authors of recent books speaking to our present moment of crisis, to reflect on the other two books — and the state of the world.
We asked the authors of two recent books on love to put their books in dialogue. Here, Love in Time author Fannie Bialek discusses Love Troubles by Federica Gregoratto.
Is the affective sense of meaning, purpose, and immanence a useful political horizon? Is this discourse of utopia something that we should seek to synthesize in religious or secular political contexts, even if its nostalgic historical reality is not born out in factual analysis?
When a prophet like Günther Anders speaks to us about the whole of what is happening in our time, when he does so with poetic urgency, we should sit up and pay attention to the dangers he names.
Colonial languages need to be brought into conversation with indigenous languages in anticolonial or decolonial praxis. It is in the process of translation that colonized subjects begin to find themselves.
It is not enough to only recognize and agree with the protests of needy mothers. It is now time to join with them until the world finally listens.