By Hugh Goddard
It will be very interesting, in 100 years time, to see whether 2001 has entered the list of significant anniversaries in the long history of conflict between Christians and Muslims.
The wisdom of the world pretends completeness, offers an answer for every query, a reason for every action. Paradox is anathema: dark and demented. And so the interests of the wealthy and the powerful are secured, the false comfort of worldly wisdom prerequisite for accumulation and domination. That which threatens the supremacy of this wisdom – and so threatens the interests of the wealthy and the powerful – can only be “vile, cruel, and destructive.”
For those witnessing today’s televised violence and mass destruction, the collapse of meaning renders nihilism seductive. Can the collapse of meaning be resisted?
This essay is part of a book forum on Immaculate Misconceptions by Amey Victoria Adkins-Jones.
Translating Senghor’s political writings shows the continued relevance of Negritude in the conceptualization of political community in the wake of the encounter between Africa and Euro-America. However, framing the translation, like engaging any of Senghor’s work, ought to pay close attention to his African critics.
This article delves into Walter Benjamin’s epistemology, focusing especially on his perspective on art and historical reflection.
Violence here is not the symmetric flipside of speech. While destroying the semblance of peaceful normality, the violence of Palestinian armed struggle “communicates” on a political and epistemic level: it violently makes violence visible.
The joy of Christmas is always mixed up with the grief of the world’s suffering. One need only look today at the very town the magi came to visit.
What happens when kings and rulers are confronted by a child whose very presence boldly proclaims that God is with us? Sometimes children have an astounding ability to disrupt the status quo. They resist passivity and compliance, they dream boldly and they demand justice. Who are our Immanuels today? And what do we do when we encounter them?
From Colombia to South Africa, from a decolonial stance to trauma theory, these scholars have offered polysemous approaches to the political as well as the theological.