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In recent years several older, serialized TV dramas have experienced surges in popularity among young viewers. The 2020-21 online resurgence of The Sopranos (1999–2007) is perhaps the most compelling example of this. Using the data from a series of semi-structured interviews conducted with fans who watched the show for the first time in 2020-21, this study considers what draws audiences to "old shows" and how they adapt them to contemporary contexts of interpretation. I argue that there are specific considerations that we need to make when investigating contemporary audience receptions of old television. Ultimately, The Sopranos resurgence highlights a new type of "afterlife" for serial drama. Using Miller's work on retextuality I conclude that it is important that we understand the resurgent versions of these TV shows as the new texts they are. They perform impactful types of cultural work, distinct from their original run. [ABSTRACT FROM AUTHOR]

In this article we provide a contribution to answering the question of how religious communication is possible. Religious communication is confronted with the essential paradox that statements about a principally inaccessible transcendence have to be made by immanent, known means. Metaphors, which we understand as mapping of a known source domain onto an unknown target domain, are particularly suitable for this purpose. We apply these assumptions to the Sumerian story Gilgameš, Enkidu, and the Netherworld to examine how the text is to be understood as religious communication. We identify the familiar physical and social spheres as the source domains and the netherworld as the unknown target domain. We show how the conceptual metaphor THE NETHERWORLD IS A PHYSICAL PLACE is elaborated by means of different slots, namely where the realm of the dead is located, how to get to and how to return from there, in which shape one is able to return from the netherworld, as well as how things are ordered there. [ABSTRACT FROM AUTHOR]

Three poems are presented by Harry Clifton. "An Afterlife." First Line: The last place on earth I would have imagined living; Last Line: Where water is everywhere, and nothing flows. "Blind Date." First Line: See me now, as I walk towards you; Last Line: Giver and taker away. "Ballymore Eustace." First Line: Born as you were, in the great age; Last Line: Apocalypse comes between us.

Islamic theology’s emphasis on reflecting on God’s signs finds resonance in simulation theory, offering a novel perspective on ongoing debates among Muslims in Europe and elsewhere. The Simulation Hypothesis posits that our reality, a potential computer-generated simulation, challenges conventional perspectives. Once a philosophical curiosity, it is now in the spotlight. This hypothesis suggests our perceived reality might be a construct, diverging from traditional views. It introduces a reality model where a Simulator, resembling a divine figure, controls the simulation in a way akin to religious teachings. This departure aligns with intelligent design, challenging a chance-based universe. It accentuates the potential for an afterlife, intensifying theological discussions. [ABSTRACT FROM AUTHOR]

This article traces the fragments and afterlife of the colonial rail as a material object in Tanzania. The rail was a tool for exploitation and proper control of the colony. The rails changed the land. The land was shaped and reshaped to accommodate the rail and aid the colonial project. As the colonial project ended, it marked the start of the demise of the railways and its ultimate abandonment. However, as ruins, the rail has continued affecting people and the Tanzania landscapes in various ways. This article collects fragments and the effects of the rail, both visible and beyond the ruination of the rail itself.Este artigo traça os fragmentos e a vida após a morte da ferrovia colonial como um objeto material na Tanzânia. A ferrovia foi um instrumento de exploração e de controle real da colônia. As estradas de ferro mudaram a terra. A terra foi moldada e remodelada para acomodar as estradas de ferro e auxiliar o projeto colonial. O término do projeto colonial marcou o início do fim da ferrovia e seu abandono definitivo. No entanto, como ruína, a ferrovia continuou afetando as pessoas e as paisagens da Tanzânia de várias maneiras. Este artigo coleta os fragmentos e os efeitos das estradas de ferro, tanto visíveis quanto além da ruína da própria ferrovia. [ABSTRACT FROM AUTHOR]

Socrates has an implicit argument for his afterlife story that concludes the Gorgias, with two key premises. One is at 527a–c, where he summarizes the ethical position he has been arguing for through most of the dialogue, regarding the intrinsic goodness of justice, the intrinsic badness of injustice, and the desirability of rehabilitative punishments. The second occurs at 507e–508a, where Socrates asserts that the universe is held together by justice. This argument explains why Socrates regards his story as a logos, not merely a muthos. It also helps us understand the nature of the rewards and punishments in his story. [ABSTRACT FROM AUTHOR]

The article in the Alabama Review explores the journal of Sarah Gayle, a woman living in early-nineteenth-century Alabama, focusing on her contemplation of faith, loss, and the afterlife. Sarah's journal entries reveal her contradictory and emotionally charged musings on religion, death, and the value of religious beliefs. She expresses a deep longing for a confident faith and hope for reunion with loved ones after death, while grappling with doubts and fears surrounding mortality. The article provides insights into Sarah's complex relationship with religion and her search for comfort and assurance in the face of life's uncertainties. [Extracted from the article]

Verse epitaphs are our main and very abundant source for responses to individual deaths. We can almost never know exactly whose attitudes or values they express, but we can assume that they embody attitudes and values that it was acceptable to express publicly. Many at all dates seek merely to commemorate the dead person or convey grief, but, from about 400 bce onwards, others adopt a position on the fate of the dead person, though often hedged with a cautious 'if'. Very many possibilities emerge: they range from a plain denial that anything survives death, via claims that the dead person is now (e.g.) in the aither /in the home of the blessed/on Olympos/with the heroes, to, very rarely, declarations that s/he is now actually a god. Strangely enough, support for such claims is never sought in the fact of the dead person being an initiate in a cult that promised advantage in the afterlife. In all this we see not so much individual choices as the range of options available for individuals to believe in. But we must also suspect that belief in the more optimistic options can seldom have been as firm as in a society where such options were authoritatively endorsed and alternatives not publicly countenanced. [ABSTRACT FROM AUTHOR]

AbstractWhile accounts of near-death experiences (NDEs) are found around the world and throughout history, descriptions of the phenomenon vary widely. Whether arguing for or against the survival hypothesis, most scholarly and scientific discussions of NDEs are predicated on seeing them as either a universal human phenomenon or as an entirely culturally-constructed one. This article will discuss the implications for the survival hypothesis of historical and cross-cultural NDEs, in all their diversity and similarity. On the scientific level, it will consider how the apparent universality of NDEs can be been enlisted to support both survival and materialist hypotheses. On the metaphysical level, this chapter will explore what kind of afterlife might be philosophically conceivable if we were to accept NDE narratives as reflecting genuine afterlife experiences—particularly given all their diversity. [ABSTRACT FROM AUTHOR]

The article focuses on the concept of translation as an "afterlife," as described by Walter Benjamin, where a text is brought to life again in a new language. It explores how translation revives older works, making them accessible and meaningful in contemporary contexts. It also reflects on the personal experiences of reading and translating, using examples from Dante's Divine Comedy and classical Arabic poetry.

In comparative studies, Tenrikyō’s this-worldly, millenarian vision has found little resonance with Christian expectations of going to heaven after death. However, an “earthly turn” in Christian eschatology is redirecting Christian expectations away from heaven and toward bodily resurrection into an earthly Kingdom of God, providing new opportunity to revisit the potential historical and conceptual overlap between Tenrikyō’s view of earthly renewal and that of Christianity—in both its first-century and contemporary “restorationist” forms. This article considers the historical origin of Tenrikyō’s millenarianism against a backdrop of late-Tokugawa yonaoshi (world renewal) and Miroku-based movements. Here, the timeline for the appearance of millenarian views of yonaoshi proposed by Miura (2019) is revised to give Tenrikyō’s foundress primacy as a millenarian innovator. I furthermore suggest that monotheism may have been a catalyst for millenarian yonaoshi development. Finally, I propose “yonaoshi millenarianism” as a cross-cultural, comparative category applicable to both Tenrikyō and early/restorationist Christianity. [ABSTRACT FROM AUTHOR]

Literary afterlives occupied a significant place in the cultural life of the eighteenth century and the Romantic period. Laurence Sterne's work especially Tristram Shandy and A Sentimental Journey attracted diverse and extensive adaptation in various forms and media collectively known as "Sterneana." Digital Humanities initiatives have provided unprecedented opportunities for exploring literary afterlives bringing obscure and rare materials to light that enrich understanding of adaptation as a broad phenomenon and its role in this period. This article discusses online resources that bring Sterne-related material to new audiences focusing on Laurence Sterne and Sterneana a dataset hosted by Cambridge Digital Library. [ABSTRACT FROM AUTHOR]

Todd M. Compton's book "In Sacred Loneliness: The Documents" sheds light on the lives of Mormon women involved in polygamy, offering a new perspective on their experiences. Compton's meticulous research uncovers the stories of over thirty-three of Joseph Smith's plural wives, revealing the complexities and hardships they faced. Through personal diaries, letters, and firsthand accounts, Compton challenges simplistic narratives and invites readers to empathize with these women who lived in the culture of Mormon polygamy. [Extracted from the article]

In the conclusion to her book The Birth of Energy: Fossil Fuels, Thermodynamics, and the Politics of Work, political scientist Cara Daggett considers "A Post-Work Energy Politics" in which she examines the historical coupling of energy and work—meaning human, waged work—in an invitation to disassociate their values and futures. The exponential power of fossil fuels animated the pipedream that powerful, inorganic slaves could substitute unfree human labor, ideas that have driven European imperialism. Fossil fuel systems did not lead, however, to a world beyond work. Rather, today's "patriarchal slave states" continue to manage the project of putting the world to work through the maximization of productivity, and the subordination of racialized, immigrant, and gendered bodies—who would work for lower, or for no, wages. "The project of work," Daggett argues, "is in tension with the project of life." 1 And the rise of "work–life balance" is a mere tactic of governance in which the enemy is fatigue, exhaustion, and burn-out. She suggests, in turn, an alliance between post-carbon and feminist post-work politics and asks: what might it mean for energy politics to refer to the politics of ensuring public vitality? In order to advance a feminist revaluation of work, Daggett draws on Kathi Weeks's The Problem with Work to outline a project that makes two utopian demands. One demand articulates a paradoxical relationship between the pragmatism of (present) demands and the speculative seeds of possibility; a second demand outlines a utopian form for such politics: partial, fragmented kin to the genre of the manifesto. Daggett concludes with an invitation that "a radical planet politics, if it seeks to contest ecomodernist claims, needs its own politics of pleasure." 2 In an echo to Daggett's invitation, the authors of this Educators' Roundtable were invited to contribute a short text that picks up on the possibilities of a post-carbon, post-work politics. [ABSTRACT FROM AUTHOR]

Humans and human societies have different attitudes about the role and position of money and wealth. Some of them use all their efforts to earn money and wealth. In acquiring money and wealth, some make efforts in the right way and others in the wrong way. Some of the harms of the present age, such as war, are rooted in the wrong way of acquiring wealth and money. One of the thinkers who addressed this issue in some of his works is Immanuel Kant. According to Kant, wealth in individual and social life is strongly influenced by his material foundations. This research compares his view on money and wealth with Allamah Tabatabai's view using descriptive-analytical method and using library resources. The findings of the research indicate the existence of commonalities and differences. Paying attention to money and wealth and staying away from poverty are common concerns of these two thinkers. But the macro view and the small view of these two have fundamental differences with each other. Allamah Tabatabai explains a more comprehensive policy about money and wealth with a religious perspective, which can be a model for the present age. [ABSTRACT FROM AUTHOR]

In this article, we aim to gauge the perspectives of Israeli Jews on core Jewish beliefs in God, the ideas of the Election of Israel, the afterlife, the advent of the messiah, and the significance of the Temple Mount at the End of Days. We conducted a survey among a representative sample of 1204 Israeli–Jewish respondents. The survey was administered in Hebrew and fielded between 27 March and 18 April 2023. This study shows that among the Israeli public, there is a so-called secular–religious dichotomy, at least to some extent. We were able to confirm that about 50% of the sample prays often, believes that Judaism is the only true religion, and identifies as traditional or Orthodox. We also analyze a typology of secular Israelis, including traditionalist seculars, spiritual seculars, and atheist or agnostic seculars. This study further shows that there are important generational differences in Israeli society when it comes to questions of faith. The youngest Israelis comprise the most religious age cohort, while the older generations are the least religious. In the survey, we asked multiple questions on the opinions toward visiting, praying, and constructing a synagogue or a Temple on the Temple Mount. [ABSTRACT FROM AUTHOR]

In this paper, I argue that lived time is anagrammatical. Anagrammatical time is a time that lands differently along race/gender/class lines. Its sens – its grammar – is rearranged by the context of its unfolding, at times effecting temporal harm while, at others, offering paths for temporal freedom. After introducing the notion of anagrammatical in part 1, in part 2, I turn to Merleau-Ponty's notions of Stiftung and virtuality to account for the "nestedness" of anagrammatical time. The past and present of anagrammatical time, I show, co-exist in the present diachronically. In part 3, I focus on temporal harm. I show how, in the context of the afterlife of slavery, the immemorial functions as a traumatic, compulsive-repetitive temporality, as a thief of time temporalizing with the felt necessity and determinacy of the future anterior. In part 4, I briefly turn to the temporal grammar of the "could have been" to think through temporal freedom. [ABSTRACT FROM AUTHOR]

It is intuitive to think that divine transcendence is incompatible with the sacredness of nature, especially when transcendence is combined with the idea that God alone is valuable. Divine transcendence seems to demote this‐worldly values in favor of union with God in a disembodied afterlife. Divine transcendence also seems to legitimize hierarchies, including male–female and human‐nature hierarchies. Divine immanence seems a better alternative. This set of intuitions about transcendence appears regularly in the field of Religion and Ecology, sometimes as an implicit backdrop rather than an explicit position. This backdrop needs to be thematized and evaluated. For those with ecological concerns, divine transcendence and divine immanence need not be mutually exclusive. Rather, divine transcendence (understood non‐contrastively) complements divine immanence and is compatible with both animist and polytheist cosmologies. The extent of this mutual compatibility and its importance for environmental concerns has yet to be fully articulated. [ABSTRACT FROM AUTHOR]

The digitization of social interactions and daily activities means that multiple aspects of our daily lives are documented and stored, and social interactions leave digital traces. The accumulated data do not evaporate upon death, and questions about posthumous privacy and impression management arise. Drawing on eight focus groups comprised of Israeli Internet users from various backgrounds, the article points to the perceived interrelation between posthumous impression management and respect toward the dead and identifies a pervasive normative stance that advocates for the continuation of privacy management from life to after death. We call it the continuity principle. The living users position their personal data across two axes of public–private and in life–after death and manage access to their data accordingly. The findings suggest that given a digital footprint and possibilities to access digital remains, the separation between life and death erodes. However, users opine that in-life norms should linger and survive death. [ABSTRACT FROM AUTHOR]

In his De gloria et gaudiis beatorum, printed in 1501, the clergyman Zaccaria Lilio explores a popular topic in the religious life of Renaissance Italy: what is heaven like and what kind of experience awaits the blessed there? And his answer represents a snapshot of a characteristic manner in which heaven was imagined in the period, both in written and visual form, one strongly focused on a sensory understanding of the afterlife and in which music played an important part. By identifying the sources of Lillio's interpretation of the sense of hearing in the afterlife, a network of clergymen interested in heavenly sensory delights is revealed, initiated by an Italian curiosity for a fourteenth‐century text by a follower of Meister Eckart. This article aims not only to bring to the attention of scholars Lilio's neglected sensory treatise, but also to provide an in‐depth analysis of the intricate connections between Italian authors of sensory treatises from the fifteenth century. The implications of this textual tradition disseminated through preaching are of great importance to the development of the image of heaven and its music in Renaissance Italy, for which the sensory perspective was of crucial importance. [ABSTRACT FROM AUTHOR]

Copyright of Turcology Research is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Semiotica is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In September 1794, the French army, after conquering much of Belgium and the Netherlands, marched into Aachen. This early campaign of military conquest turned into the first laboratory for the systematic plunder of cultural assets enacted by various post-revolutionary and Napoleonic regimes from 1794 to 1815. Works of art "liberated" from the tyranny of aristocratic and religious ownership were earmarked for the newly opened Musée Central des Arts (now the Louvre) to showcase the enlightened cultural supremacy of Paris. From Aachen, the conquerors took more than the usual loot of movable assets: they "extracted" some forty columns from Charlemagne's famed palatine chapel. Thirty-two of these monoliths, set in the eight gallery-level arches, were already Carolingian-era spolia, having been removed from Rome and Ravenna with as much effort and cost as would be the case a thousand years later. Of particular interest to medievalists is the fact that ten of the Aachen columns were integrated into the architectural fabric of the Galerie des Antiques, the Musée Central des Arts' spectacular collection of Greco-Roman statuary that opened to the public in November 1800. Contemporary documents do not associate these columns with a medieval building, but they consistently underscore their provenance from "the tomb of Charlemagne." After reviewing the resonance that association held for Napoleon, the protracted restitution process that followed his downfall is examined against the emergence of a national patrimonial rhetoric, in part galvanized by the failed return of the ten Aachen columns, which remain in the Louvre to this day. As a study of the contested afterlife of seemingly mute and immovable architectural elements, this article also attends to the way these columns legitimized the modern museum as a radically new type of institution. —Carol Heitz in memoriam [ABSTRACT FROM AUTHOR]

Copyright of Route Educational & Social Science Journal (Ress Journal) is the property of Ress Academy Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article analyses hopes around the promissory potential of mineral resources through the lens of affect. Building on ethnographic fieldwork conducted between 2018 and 2019 in South Mitrovica in Kosovo, it explores how citizens of a de-industrialised and politically unstable city envision the future around and beyond the extractive potential of the Trepça mine. It does so by examining two encounters with two different modes of electricity – a power cut and New Year lights – as instantiations of the mine's affective force that evoke the historically specific promise of modernity shaped during Yugoslav socialism. Through the motif of electricity, the article demonstrates how this industrial past orients collective hopes towards an extractive future. Retrospectively shaped, these hopes remain intangible, however, and riddled with doubts, friction, and contestation. Divergent visions, then, attempt to ground a viable future amid the uncertainties triggered by postsocialism, the war and its aftermath, and de-industrialisation. [ABSTRACT FROM AUTHOR]

Copyright of Specula is the property of SPECULA UCV and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Across the world, non-state actors are documenting international crimes and creating archives for accountability purposes. In this article, we consider how archives and their records are 'pressed into' legal service. At a time of wider archive creations, we suggest the archives pertaining to the Khmer Rouge regime (1975-1979) provide insights as a compelling 'post-accountability' case of the continuum of archival processes. By examining four Khmer Rouge archives, we demonstrate how records are activated in legal processes across different spacetimes, and how the records themselves '(im)press upon' on the legal process. In these processes, different actors seek to control the narrative of the past through archival holdings. We find that entrepreneurial justice, especially in the crucible of a legal process, can create fierce competition between actors over the economic and social capital inherent in record-keeping that is ultimately detrimental to understanding and pluralising the past. [ABSTRACT FROM AUTHOR]

Rightly recognized as a great scientific achievement of physics of the XX century, the special theory of relativity (SRT), however, turned out to be erroneous, because at that time there was no experimental knowledge necessary for its creation, which had to be replaced by postulates. But not everything was guessed. And that's only natural. All new theories are always later finalized and corrected. But the SRT had a different fate. It was canonized, as in its truth could not be doubted50, it could not be corrected, and everything that was written in it had to be unshakably believed. Therefore, its numerous subsequent experimental corrections and refutations were not and still are not taken into account. As a result, it remained uncorrected. It is in this form that SRT is now studied in all physics textbooks, according to which it is taught even at the most prestigious universities. However, a corrected version of SRT has already been created, in which instead of the in-correct principle of non-exceeding the speed of light, the experimentally proven principle of phys-ical reality of imaginary numbers, which refuted this postulate, is used. And from relativistic for-mulas of the corrected version of SRT follows the existence of numerous mutually invisible parallel universes. The corrected version of SRT has allowed to solve many unsolved in the noncorrected version of SRT problems. In the corrected version of SRT also it is explained that these invisible universes about which it is spoken in all religions, and are invisible afterlife world in which Gods and souls of dead dwell. [ABSTRACT FROM AUTHOR]

The Metaverse promises the abolition of physical and temporal boundaries, people achieving what they want freely, and the feeling of immortality. In this paper I analyze the hyper-spatiotemporal nature of the Metaverse from a Christian anthropological perspective. I start by reviewing the Christian understanding of time and the Metaverse space–time construct. Next, I draw a parallel between digital immortality and the eternal life of the age to come. Finally, arguing that the Metaverse's offer of digital immortality is a palliative, discarnate surrogate, I discuss the Christian perspective on how eternity can be authentically anticipated while living in this world. [ABSTRACT FROM AUTHOR]

International organisations have become increasingly contested resulting in worries about their decline and termination. While international organisation termination is indeed a regular event in international relations, this article shows that other institutions carry the legacy of terminated international organisations. We develop the novel concept of international organisation afterlife and suggest indicators to systematically assess it. Our analysis of 26 major terminated international organisations reveals legal-institutional and asset continuity in 21 cases. To further illustrate this point, the article zooms in on the afterlife of the International Institute of Agriculture in the Food and Agriculture Organization, the International Refugee Organization in the United Nations High Commissioner for Refugees, and the Western European Union in the European Union. In these three cases, international organisation afterlife inspired and structured the design of their successor institutions. While specific international organisations might be terminated, international cooperation therefore often lives on in other institutions. [ABSTRACT FROM AUTHOR]

This essay pays tribute to a most influential book by Erwin Schrödinger, published in 1944, and its afterlife, and to a recent book of the same title by Paul Nurse, alluding to what has changed in between. [ABSTRACT FROM AUTHOR]

In this paper, I discuss the influence of commedia dell'arte on The Tempest and consider the possibility of a late truncation of the play. This foundation sets the stage for the task of writing my own twenty-first century adaptation, This Thing of Darkness. By examining Kathleen Lea's discussion of commedia scenarios and considering their parallels with The Tempest, I postulate several possible missing elements including the unfinished revenge plots and the uncomplicated romance plot of Miranda and Frederick. I consider Henry David Gray's hypothesis that Shakespeare cut his own climax in favour of a wedding masque to appease the court of King James I, which adds another layer of complexity to our understanding of The Tempest's evolution. In considering the ethics of adaptation, I draw on Walter Benjamin's model of the textual afterlife which suggests that every text has the potential to be reinterpreted and reworked by future generations. I then situate This Thing of Darkness as a pre-imagination of The Tempest that addresses these criticisms dramaturgically. Through engaging with these potential source materials, This Thing of Darkness opens new avenues for understanding both the First Folio Tempest and its many afterlives. [ABSTRACT FROM AUTHOR]

AbstractSocial network support can be important when adjusting to life after the death of a close family member or friend. However, research has yielded inconclusive results regarding the relationship between social support and complicated grief reactions. Persons bereaved after a drug-related death (DRD) are a group of people who are at high risk of developing bereavement complications. Based on a Norwegian study on DRD bereaved close family members and friends (n = 250), this study examines the association between perceived social support, societal stigma, own social withdrawal, and prolonged grief symptoms (PGS). Own social withdrawal predicts the most variance in PGS symptoms: 8%, perceived social support: 3%, and societal stigma: 1%. Together the three focal variables explain 17.5% of variations in PGS. Results from the study point to the importance of social network support, which could reduce bereavement complications after a DRD. [ABSTRACT FROM AUTHOR]

Scholars have utilized the allegory of Reconstruction to trace threads between the historical and contemporary struggles for freedom. In this article, I highlight the ways that abolition has always been a dual project and remains as such in our present time. It calls for the complete destruction of oppressive structures while simultaneously demanding that we consider our world once those structures are ameliorated. Using (Re)construction as a framework, I examine how historical Black women teachers built and created alternatives and struggled for an abolition democracy in the afterlife of abolition. (Re)construction also invites us to explore these alternatives in our current time, with the aim of constructing a New World full of radical (im)possibilities. [ABSTRACT FROM AUTHOR]

The editorial history of the two Pseudo-Clementine narratives known as the Recognitions and the Homilies is intricate, to say the least. From an ever-elusive "basic writing" spring two novelistic stories with extensive translation histories, subjected to significant editorial interventions, and anthologized alongside other late ancient and medieval texts. This article focuses on the addition of pseudonymous epistles as prefatory material for these Pseudo-Clementines and follows one of these letters in particular, the Epistula Clementis (Ep. Clem.). The Epistula Clementis accompanies the Latin Pseudo-Clementine Recognitions in a host of medieval anthologies concerned with Petrine hagiography and ecclesial succession, as well as histories, dialogues, and epistolary texts with anti-Judaic resonances. I argue that the Epistula Clementis, as a prefatory text, was integral to the success of the Recognitions in these later anthologies, highlighting the transformative power of the preface upon its associated text as well as the hermeneutical force of the anthology itself. [ABSTRACT FROM AUTHOR]

Keats's 1816 competition sonnet 'On the Grasshopper and Cricket' is easily dismissed as juvenilia, but when read with an eye to his interest in Greek mythology, the poem rewards further attention. In particular, the myth of Tithonus, who gained eternal life without eternal youth and was transformed into either a grasshopper or cricket, situates Keats's immortal 'poetry of earth' in an ambivalent context that, in turn, makes sense of otherwise curiously neutral language. This ambivalent framing also encourages a new reading of the poem as a product of 1816, 'the year without a summer', building a case for the sonnet as an example of what Nikki Hessell has called Keats's 'botany of absence' in the 1817 Poems volume more broadly. [ABSTRACT FROM AUTHOR]

The history of the two primary institutions of thought and belief, scientific philosophy and theology, center their discourses on addressing the human inevitability of death. Crucial is how moments of death, as rhetorical situations that enable narrative and technical forms for assigning and responding to death, manifest in rhetorics that work to transition humanity away from fear and are followed by either rhetorics of transcendence of or comfort that embraces an afterlife. Rhetoric is a swivel moment between differentiated treatments of death – one seeking to avoid it, but when it finally arrives, the former embraces and assigns it meaning. Borrowing from both religious and secular illustrations, I argue for a conception of rhetoric as a moment of transition in spontaneous thought as death is permanently accompanied by fear. I demonstrate the case through analysis of two contemporary productions that explore the pre- and post-death narratives as transitions and transcendences: The Third Man Factor and The Ballad of Buster Scruggs. [ABSTRACT FROM AUTHOR]

In this article, I explore the significance of the protological and eschatological dimensions of the Trinity, critiquing and building upon the Trinitarian doctrines of Karl Barth and Robert Jenson. The traditional doctrine of the Trinity tends to separate the Triune God's saving economy, which Barth attempts to reconcile via reclaiming their inseparability in his Church Dogmatics. However, Jenson critiques Barth for continuing to abstract the eternal life of God from God's act in history and instead proposes an eschatological view of the immanent Trinity as the temporal fulfillment of God's economic actions. By placing Barth and Jenson in mutual dialogue, I argue for a balanced integration of Barth's and Jenson's perspectives, asserting that both the primordial existence and the eschatological fulfillment of the Trinity are critical to understanding the Triune God as the Creator and Redeemer. At the end of the article, I propose a soteriological panentheism that aims to reconcile these dimensions. This scheme highlights the continuous, dynamic interaction between God's eternal nature and temporal creation. [ABSTRACT FROM AUTHOR]

The article examines Soliloquy of a Sailor: A Long Poem, a philosophical exploration of life and death through the metaphor of a sailor's journey. Topics include the poet's reflections on mortality and the search for meaning, the existential tension between life and death, and the spiritual quest for self-realization and understanding.