End of the world

“Anthony Burgess and Science Fiction”, Jim Clarke, SFRA Review 313, Summer 2015, pp. 28-35. Anthony Burgess was a reluctant writer of SF, but a highly influential one. This article, for the SFRA Review, introduces the author and his SF work and seeks to explain the reason behind his sudden reversal of attitude towards SF in mid-career.

This book is a kind of diary with entries drawn from my FaceBook posts over a period of eight years or so. Together these entries show a gathering storm as seen by me both from the "outside", i.e. in public commentary, and "inside", from the perspective of soul or psyche: two threads that begin to weave together as the darkness grows. I address my message to future generations, as one account of how we managed to arrive at the point of no return for our civilization. My Introduction here is in the form of a letter to the future. The entire book may be found on Amazon : www.amazon.com/author/johncwoodcock

Resumen: Como en tantos otros cultos a lo largo de la historia, la vida después de la muerte y el destino final de la humanidad estuvieron presente en el pensamiento zoroástrico y en sus textos sagrados. Al mismo tiempo que recogió el testigo de creencias anteriores y contemporáneas, aportó sus propias innovaciones para terminar convirtiéndose en uno de los temas literarios más recurrentes en su última etapa. El artículo propone un recorrido por la escatología zoroástrica y sus fuentes para profundizar un poco más en el conocimiento de esta religión milenaria.

Abstract: As in many other cults throughout History, the afterlife and the final destiny of humankind were present inside the Zoroastrian thought and its sacred texts. It gathered the knowledge of former and contemporary beliefs while providing as well with its own innovations, and eventually turning into one of the most recurrent literary topics during its last period. The paper proposes a look through Zoroastrian eschatology and its sources to delve into this millenary religion.

Is the "Woodstock generation" and its doings a factor in comprehending prophecy? Before one writes that off as but another flake view, consider that the word "sorceries" (Greek, pharmakeia) and its cognates are spoken of four times in the Book of Revelation, and not without reason. The drugs used at that time fell into a certain class, and they had a profound affect within the collective consciousness of humankind through the opening of an inter-dimensional gateway to the demonic realm, and that on a global scale.

The modified idealist (or eclectic) hermeneutic of Amillennialism isn't "standardized", that is, it remains—as its name indicates—open to modification, and this paper suggests the need for such.

This seeks to bring clarity to a field of vision that is cloudy, and understanding so that we may know—in general—about where we are, and how to prepare ourselves spiritually, as well as perceiving the causes for the escalating deterioration of our world.

“Anthony Burgess and Science Fiction”, Jim Clarke, SFRA Review 313, Summer 2015, pp. 28-35.

Anthony Burgess was a reluctant writer of SF, but a highly influential one. This article, for the SFRA Review, introduces the author and his SF work and seeks to explain the reason behind his sudden reversal of attitude towards SF in mid-career.

(translate in greek). Eschatological Dimensions  of Pedagogy  by St. John Chrysostom, with a special view of Antichrist  arrival, just  before Second  Chist`s arrival, throught original international, greek  and slaven library sources. PhD  Thesis  2007, on  University  of  Eastern  Sarajevo  translated  on  greek  langauage  from  serbian/bosnian  language. Prof. Alexios Panagopoulos. ABSTRACT in Serbobosnian, look: Zaključak.
APSTRACT  IN ENGLISH: St. John Chrysostom is authetic interperetatour of Holy Bible. He perfectly expresses christian pedagogy who leads to echatological perfection. Echatology is closed to theology and cosmology, also to economy and pedagogical athropology of church. Holy Father is great prophet of love and teacher of human`s freedom. God as educator made man to become king of all living creatures, made him by his own appearance. He made him to live by His rules trying to reach perfection like His is. Evil is not eternal. Falling of 10 Rules happened because their/Adam`s and Eve`s, freedom wasnt used well and in good purpose. The God is doctor and teacher also.
That is why St. John Chrysostom wrote about god in every human. Good teaching gives to a human possibilities to make diference between the good and the bad. Human racio teach first elements of kidness and compassion, but the laws of Bibles teachs him more than that-New Testament discover the whole Truth. Inside of it, man isnt just invited to keep rules of The Old testament, he is invited to live by the rules just like Jesus Christ. There`s no more evil, the death doesnt mean anything else but the beginning of the echatology.  Baptising and Holy community bring to a human spiritual perfection and hope for new life and rewarding. This life isnt anything else but the place where man is preparing himself for eternal life after this one. Becouse of that, the man needs to obey God`s rules of love. There are so many sorrows, but only one happiness-be close to a God. Bless from God saves christians. Calmness is very important human value. Monastery life is greatest school for the humans and marriage is therapy method for cureness and to be saved. Becouse of it, good children`s vaspitanje makes philosophes-citizens of spiritual town. Life under community has to lead us to spiritual perfection therefore human power shouldn`t be against church becouse leaders should be good teachers and guides to a people. In case that non-christians and similar ones pop-up, doesnt mean laws are bad but only them are gulty.
    Bible texts are correct and clear about the time of Antichrist`s arrival. Speeches of Christ about things that happened in Jerusalem and the ones who will happen before end of the World, are the sources who were used by the holly fathers, like St. John Crysostom did. Christ spoke very carefully to his alumnaes about signs who will announce His second arrival-global hunger, deseases, wars, earthquakes, who never haoppened before so strongly destructive. St. John Crysostom thought all this will happen becouse of the humans lost of faith in Crist, that the Jewish people will never get Jerusalem just for themselves. But nowdays we are the vitnesses of the fact that they live there and that their state was made on that teritory in 1949. as long as with their language and culture. This unncorrect St. John`s notes doesn`t mean he wasn`t the Holly father, his signs can be analized before the Christ second arrival, people who will live in that time will easy understand them.
St John Crysostom emphasizes the fact that the Lord wants to avoid the misunderstanding between His alumnaes. Thanks to them, he managed to protect His future Christians from the fake prophets and non-christians, who will appeare in the future as non-christians and not ready as pedagogs to prepare the world for their leader, the Last Antichrist. Worst certainty that will scare history, caused by the Devil himself, will be considered as miracle in order to deceive even the Chosen ones. That is why, the Christians will have to fight their biggest battle in order to become stronger and overcome any obstacle of their lives. After the deep sadness that for the first time will overwhelm those who are kept away from God, and after the big natural confusion of the Universe, the symbol of Christ, the Holly Cross will be revealed in the sky. Chrysostom interprets those events and great signs in heaven and on Earth, pointing to Jerusalem and the end of the Antichrist and the World. Sermon of the Gospel, throughout the known World, would be accompanied by the destruction and wars, prophets Elijah and Enoch will appear to uncover the Antichrist in the time of his kingdom, three and the half years before his rule oftyranny, in modest clothing they will arrive and be executed after their pronouncing.
As a theologian antiocheianos Chrysostom does not refer directly to the Book of Revelation. Because of the refusal and aversion of ancient Israel, the Holly father interprets the words of the Lord of the apocalyptic centuries and that Jews did not accept the true Messiah the Christ, will be those who will accept the false Messiah and false Christ Antichrist. Allegoricly, he compared Jews with fig tree which Jesus cursed that has no born fruit, such as king they waited and waited, not a small great man.

Türkçe’ye kıyamet (diriliş) diye yanlış geçen el-Saat (o an) konusunda Kuran ayetleri incelendiğinde Sünni ve Şii kaynaklarının iddialarının aksine O AN’ın zamanının Kuran’da gizemli bir biçimde verildiğini görürüz.

Muhammed peygamberin de son vahiy ile birlikte sahip olduğu bu bilgi hadis, sünnet ve mezhep uyduranlar tarafından unutulmuştur ve hakkında bir sürü yalanlar uydurulmuştur.

Türkçe’ye “kıyamet” (ahirette ayağa kalkış) biçiminde yanlış giren SAAT yani dünyanın son bulduğu AN ile ilgili uyduruk rivayetler birçok yanlış inanç oluşturmuştur.

“kıyamet alametleri” başlığı altında uydurulan sayısı belirsiz hadis yolu ile Kuran’daki işaretler gizlenmiş ve Kuran dışında uyduruk mehdi-decal-mesih hikayeleri ile hurafeler yayılmıştır.

Kuran’daki Saat (dünyanın sonu) bilgisi her nedense gizlenmiş ve 1400 yıl sonra misakın elçisi tarafından tekrar keşfedilmiştir

SAATIN GERÇEK ALAMETLERİ

GERÇEKLEŞENLER:
0.  İsa’nın doğumu
1. Ayın yarılması
2. Topraktan yaratılmış dabbenin çıkıp konuşması
3. Kuran'da bildirilen 19 sırrının bir elçi yoluyla belirlenen zamanda açığa çıkarılması

GERÇEKLEŞECEKLER:

4. İnsanlığa uyarı olarak duman çıkması
5. Mağara’da gizlenen rakam-dostu gençlerin gizeminin ortaya çıkması
6. Zül Qarneyn iktidarı
7. Yecüc ve Mecüc saldırısı
8. Dünyadaki teknolojinin zirveye ulaşması

Nell'Apocalisse chi è il personaggio a cui si allude con il numero 666? Chi sono i 144.000 segnati e chi sono i due testimoni? Perchè lo scontro ultimativo fra il Bene e il Male si svolgerà proprio ad Harmaghedon? Qual è, in definitiva, il senso ultimo del libro?
Un'interpretazione rivoluzionaria del libro dell'Apocalisse.

This is a semi-technical treatment of eschatological themes derived from the Book of Revelation, although quite accessible to popular readership.  A key section is "The Significance of 'Pharmakeia' References in Identifying 21st Century Babylon in Revelation", which then leads to an examination of what the very end of Apocalypse (the interadvental period) entails, including Armageddon.  It is written from the POV of the Amillennial "modified idealist" school (per G.K. Beale), with some conceptual ventures Dr. Beale may not approve of.

Cette étude part de l'observation que les sociétés fictives de Game of Thrones, Wiedźmin (Sorceleur) et The Witcher 3: Wild Hunt sont dans un grand état de désordre social, et propose d'étudier les différentes façons par lesquelles leurs habitants tentent de rétablir l'ordre dans la société et/ou d'améliorer certains aspects de la société.
Il s'agira notamment de questionner les représentations et directions politiques de la dark fantasy de ces dernières années, à travers trois de ses représentants les plus populaires - et ainsi de réfléchir aux influences que celle-ci peut exercer sur ses consommateurs, mais aussi et surtout quelles propositions elle nous fait en matière de changement social.

Per quando Gesù ha predetto il suo ritorno nella gloria e la piena realizzazione del regno di Dio? A breve distanza dalla sua morte o dopo molto tempo? Un’analisi rigorosa di tutte le affermazioni di Gesù che sembrano annunciare il suo ritorno per l’immediato.

La III Escuela Doctoral de Verano IberLab se celebrará del 20 al 24 de junio de 2022 en la Universidad de Granada. Las actividades están destinadas a estudiantes nacionales e internacionales de máster, doctorado y posdoctorado interesados en el estudio de la cultura iberoamericana, desde los ámbitos de la crítica, la lengua, la filosofía y la literatura.

Las actividades tendrán lugar en la Facultad de Filosofía y Letras en Granada y se contará con la presencia de Franco Bifo Berardi, Roland Breeur, Mariano Siskind y Ursula Heise.

Esta tercera edición de la Escuela de Verano Iber-Lab está articulada en un módulo común ´Metodologías de la investigación y estrategias curriculares´ y dos itinerarios a elegir por los asistentes. El itinerario de Literatura y Filosofía se titula "Futuro desde los Sures: distopía, ecología y fin del mundo" y cuenta con los siguientes ejes de reflexión:
    Futurabilidad, crisis y fines del mundo.
    Políticas y poéticas de la distopía y la ciencia ficción
    Estéticas weird, góticas y del terror
    Antropoceno, ecocrítica y literatura

Seminarios, conferencias, talleres y presentaciones de proyectos de doctorado en los que participarán otros profesores invitados: Pablo Brescia, Ana Boccuti, Juan Manuel Marrero, Donald Tuten, Guillermo Rojo, Ignacio Palacio, Mario Barcala; y profesores de IberLab: Ana Gallego Cuiñas, José Antonio Pérez Tapias, Luis Sáez, Pedro Ruiz Pérez, Azucena González Blanco, Óscar Barroso, Mayte García Godoy, Miguel Calderón Campos, Cristóbal Lozano e Ignacio López Sako.

El programa académico se complementa con un atractivo programa cultural y de ocio para los asistentes en el inigualable entorno de la histórica ciudad de Granada.

Hay dos modalidades de participación: presencial y virtual.
*Primera fecha de inscripción: hasta el 15 de mayo del 2022.
*Segunda fecha de inscripción: hasta el 15 de junio del 2022.
Web: http://iberlabsummerschool.ugr.es/
Contacto: iberlabsummerschool@ugr.es

"As predições de Ellen White sobre o futuro apareciam como projeções em uma tela que apenas ampliavam, dramatizavam e intensificavam as cenas de seu mundo contemporâneo. A escatologia da Sra. White previa o fim do seu mundo."

Original article available at  https://www.andrews.edu/library/car/cardigital/Periodicals/Spectrum/1979-1980_Vol_10/2_August_1979.pdf

Цель настоящей статьи – исследование представлений о конце света в мифологии североамериканских индейцев, материалом для которого послужили мифы 11 племён с эсхатологическими мотивами. Автор отмечает их взаимосвязь с мифами о появлении смерти как таковой и разбирает основополагающую для мифологии в целом идею цикличности. Особое внимание уделено анализу наиболее важных аспектов, а именно: количества миров, причин и сценариев их гибели, прогнозов на будущее.

This chapter draws on Fredric Jameson’s concept of the hysterical sublime originally coined in his writing on postmodernism. Moving between the concept of the sublime in Kant and Hegel, as a way to approach the subject’s relation to nature and to reality, and the hysterical sublime, which relates the subject to products of its own making, such as technological objects and machinery, a Lacanian approach to the twin dilemmas of climate change and automation is proposed. Here, the role of the hysteric is leveraged as an agent central to the production of knowledge. The hysteric’s discourse is posited as a medium for approaching the historical conjuncture that intersects the end of nature and the end of humanity.

Grounded in scholarly analysis and personal reflection, and drawing on a multi-sited and multi-method research design, Momentous Mobilities disentangles the meanings attached to temporary travels and stays abroad and offers empirical evidence as well as novel theoretical arguments to develop an anthropology of mobility. Both focusing specifically on how various societies and cultures imagine and value boundary-crossing mobilities “elsewhere” and drawing heavily on his own European lifeworld, the author examines momentous travels abroad in the context of education, work, and spiritual quests and the search for a better quality of life.

Among recent end-of-the-world films – such as Armageddon (Bay, 1998) or Interstellar (Nolan, 2014) – Lars von Trier’s 2011 film, Melancholia, stands out for a number of reasons. The film’s explicitly Romantic concerns have become a ready point of reference for film-philosophy; however, this paper proposes a new take, inspired by the film’s emphasis on the simultaneity of psychic and cosmic annihilation. On the one hand, this of course evokes Freud’s famous essay on grief and depression, “Mourning and Melancholia”, as well as Kristeva’s own stellar intervention on the topic, Soleil noir (both highlighting the curious silence on the topic to be found in the work of Lacan). And on the other, it points to Ray Brassier’s Nihil Unbound, where he examines (via Lyotard) the possibility of thought in the certain knowledge of the end of all things through “solar catastrophe” (223). This paper will seek a dialogue between such positions – beyond Brassier’s incomplete appeal to the death drive – in order to explore the possibilities that von Trier’s film, and cosmological end-of-the-world cinema more generally, might allow for a renewal of the psychoanalysis of melancholia with Lacan; and further, through this conjunction, will ask whether speculative realism (at least in Brassier’s articulation through extinction) can be considered a Melancholic philosophy.

Dans l’immédiat après-guerre, la prise de conscience de la puissance annihilatrice des technologies militaires amène une réflexion sur la possibilité d’une destruction totale du monde. L’imaginaire de la menace, alimentée par les images de l’explosion des bombes atomiques au Japon, se diffuse dans l’art des années 1950 et 1960 ainsi que dans la philosophie contemporaine. L’étude croise les propositions plastiques de Gustav Metzger et ses nombreux écrits sur ce qu’il appelle l’« Auto-Destructive Art », un principe paradoxal de la création artistique, avec les textes du philosophe Günther Anders sur le développement du nucléaire civil et militaire : L’Obsolescence de l’homme (t.I 1956, t. II 1980), Hiroshima est partout (1982) et Violence, oui ou non (1987). L’étude s’articule autour de plusieurs réflexions communes qui inaugurent une culture survivaliste. Elle envisage d’abord la nécessité de détruire les instruments de destruction, puis aborde la question de la désensibilisation du sujet moderne dans la société capitaliste et sa faible perception de la menace globale qui pèse sur l’humanité et s’ouvre enfin sur une perspective écologique. Leur trajectoire de pensée lie donc l’extermination à l’extinction et anticipe le courant de la collapsologie en situant la civilisation industrielle dans « le temps de la fin ».

The central idea of my paper is to highlight the necessity of total revision and reshaping of entire Western and consequently, global thought, because it is strongly based on a dogma, lie. It is an attempt to undermine or redefine the foundation which has been taken as starting point for scientific or academic research, a position about which there is common census and is not brought into question since 'it is clear to everyone'. I turn to the philosopher Slavoj Žižek who, when talking about the 'Death of God', regularly mentions Christ on the cross and his words "My God, my God, why have you forsaken me?", arguing the loss of God's faith in himself, and thus proving his own death. A correct reading of this event, as well as many others on which the general perception of God is based, necessarily destroys the syntagm of 'Christian Europe'. I claim that Europe was never Christian. One of the crucial markers for the beginning of Armageddon (as described in the book of Apocalypse) is the perspective of the 'direct link' between the human brain and the digital cloud or space, which according to Žižek represents the loss of humanness by erasing the boundary between the inner self and the real space outside. Such an attempt to abolish humanness, inner critical thought, space for intimacy, prayer and free will, will trigger the manifestation of God through the final great conflict, war, Armageddon.

Intervention pour le colloque « Théories de la fin du monde », 3ème colloque international du programme Atlantys, dirigé par
Frédéric LE BLAY, Nantes, du 2 au 4 novembre 2017.
Discute les conceptions de fin du monde dans les théories transhumanistes.

In the following interview, Marcello Massenzio, president of Associazione Internazionale "Ernesto De Martino", talks about the characteristics and importance of De Martino's posthumous work La fine del mondo (The End of the World) and reconstructs the complex editorial story of this book, which is also part of Italian (and French) cultural history.

Cette richesse poétique aide à la mémorisation dans un monde essentiellement oral, produit une beauté qui s’ancre dans la conscience populaire et qui produit un effet mesmérien s’appuyant sur les rythmes vitaux de l’homme. Cela produit une pensée circulaire et un effet d’auto-hypnose. Cette pensée est que la beauté reflète la beauté de la création de Dieu, et donc Dieu. Le plaisir trouvé dans cette beauté d’ordre esthétique devient une porte d’entrée vers la pensée de Dieu, et la foi. D’où l’hypothèse de travail quand nous sécularisons cette beauté associée à Dieu, que nous avons alors une beauté saisie partiellement en soi ainsi que faisant référence à une spiritualité comprise comme non religieuse. Ceci m’amène à penser que cette spiritualité non religieuse est un développement qui peut oublier ses racines et devenir une diversion. La spiritualité religieuse est une étape fondamentale de l’homme dans sa conquête de l’univers dès ses premiers pas, première forme de spéculation sur la nature et le fonctionnement de l’univers. Comme toutes les premières formes d’un phénomène, les formes ultérieures semblent les nier alors même qu’elles les dépassent et donc les développent.

« La sécularisation dont vous parlez est un phénomène circonscrit, et même bien français. Presqu’une illusion d’optique. Même ici, et partout autour de nous, le religieux est présent. Notre quotidien, notre culture sont saturés de références religieuses. L’architecture, et pas seulement celle des églises, la musique, la peinture, la littérature, les comportements… La planète entière est religieuse. » (Jean-Christophe Attias et Esther Benbassa, « L’école n’a pas le droit de faire le silence sur le fait religieux », Libération, samedi 3 novembre 2007)

Ces auteurs touchent à un fait absolument crucial, mais leur volonté de tordre le bâton dans le sens inverse de la torsion courante fait qu’ils renversent le défaut sans le dépasser. La religion n’est pas partout mais tout étant né dans un seul creuset, la religion comme le langage étaient les deux éléments fondamentaux et primitifs. La religion est donc la matrice de la pensée et de la vie de l’humanité. On ne peut en rien supprimer cette dimension sans appauvrir l’humanité. La seule chose que l’on puisse faire c’est de supprimer le concept de Dieu dans cette spiritualité comme le Bouddhisme l’a fait avec l’Hindouisme dont il est issu.

La poésie n’est donc pas un plus du discours religieux, mais est en osmose génétiquement
originelle avec le discours religieux.
BIBLIOGRAPHIE

In ancient Egypt, Time was part of the whole "being" that was brought into existence in the "First Time" (sp tpj). Following a linear conception (D.t) of Time we might ask: if Time had a beginning, should we expect for it to come to an end? However, the simultaneous Egyptian circular approach to Time (nHH) turns each end into a new beginning. How should we approach Time before its existence? Can we refer to a "post-Time"? Is the "end" definitive or temporary, awaiting for the (re)start of a new Demiurge's action? Is the immobility of the pre-Creation similar to one after the "end of the world"? This paper intends to be a preliminary approach to this issue. We will follow the traces suggested by some textual sources, focusing on the Demiurge, an entity connected to Time by means of creation and destruction.

There are significant exegetical and expository deficiencies in the current literature that weaken the comprehension — and thus the impact — of John's Apocalypse on 21st century readers. If we don't have sufficient — I won't say full, as our understanding continues to grow — comprehension of significant portions of visions and symbols in Revelation this will surely affect our being able to think and act intelligently on what the Lord is revealing to us in His final prophecy, very possibly regarding information crucial for the remarkable days we are in, and those coming.

The structure of this paper will be a running commentary seeking to answer ten areas of deficient exposition I note, with some overlap between the various areas in order to give a fairly coherent picture and overview to flesh out my answers. I will occasionally link to other papers I have written on a particular topic in order to not make this writing too long, though this may bring in some redundancy.

The physical threats posed by the environmental crises of the Anthropocene are matched by an equally devastating epistemological challenge: the epoch that signifies human dominance over ecosystems on a planetary scale is also marked by the utter failure to 'manage' the crisis, let alone the planet. The world, as Timothy Morton claims, has thus already ended. That is, 'world' as a notion of something that can be grasped and controlled in its entirety – both physically and epistemologically – is no longer a valid concept for what we are dealing with. How, then, to describe the non-world we live in? How to imagine the future? By analyzing Dietmar Dath's novel The Abolition of Species and comparing it to Morton's Hyperobjects, this essay explores the epistemological challenge posed by the 'End of the World.' Lingering on the borderline between academic and creative writing, both texts explore an emerging style of writing and thinking appropriate to the Anthropocene.

Sparrow argues that military robots capable of making their own decisions would be independent enough to allow us denial for their actions, yet too unlike us to be the targets of meaningful blame or praise—thereby fostering what Matthias has dubbed “the responsibility gap.” We agree with Sparrow that someone must be held responsible for all actions taken in a military conflict. That said, we think Sparrow overlooks the possibility of what we term “blank check” responsibility: A person of sufficiently high standing could accept responsibility for the actions of autonomous robotic devices—even if that person could not be causally linked to those actions besides this prior agreement. The basic intuition behind our proposal is that humans can impute relations even when no other form of contact can be established. The missed alternative we want to highlight, then, would consist in an exchange: Social prestige in the occupation of a given office would come at the price of signing away part of one's freedoms to a contingent and unpredictable future guided by another (in this case, artificial) agency.

On a souvent vilipendé l'Apocalypse de Saint Jean comme n'étant qu'un texte religieux plus ou moins enfermé dans sa propre foi que certains trouve superstitieuse.

Cet "on" ne rime pas avec "bon" car il a tout faux. Ce texte est une vraie révélation du génie humain et de son imaginaire qui ne sait pas se satisfaire de l'ordinaire et cherche le fantastique, le magique même parfois.

Que ce texte soit attaché à et revendiqué par une religion ne saurait cacher que le fantastique qu'il contient est universel. On le retrouve dans toutes les cultures, dans toutes les religions.

Les Contes des Mille et Une Nuits sont pleins de récits de ce type. Shahnameh, le livres des rois iraniens, contient des épisodes au moins aussi puissants. Et que dire des mythologies du monde entier. Que dire des religions des Incas, des Aztèques, des Mayas et des Indiens Américains ou Canadiens.

Que dire même du célèbre poème de Coleridge, The Rime of the Ancient Mariner, dont je ne connais pas une seule traduction qui sache rendre le sombre espoir d'une mort certaine que l'on espère pouvoir dompter et amadouer, bref à laquelle on souhaite échapper.

C'est ce qui fascine, mais il est de bon goût dans certains milieux de torser le nez et de se moquer car il est sûr que n'importe qui le veut peut tomber aussi bas que Charlie. Mais ils manquent l'essentiel car c'est cet essentiel, l'imaginaire humain, qui nous a permis d'émerger en Afrique et d'ensuite migrer dans le monde entier, tous sortis du même nid et rêvant d'une Jérusalem messianique aux couleurs aussi variables et changeantes qu'il y avait de migrations hors d'Afrique, puis dans les quatre coins du monde qui de toute évidence en compte bien plus de quatre.

Découvrez cette beauté et oubliez la ferblanterie des icones religieuses. Ne gardez que le combat héroïque entre l'homme et la Bête, entre la femme et le Dragon, entre le bien du rêve et le mal du cauchemar quand la réalité quotidienne tient plus du cauchemar que du rêve.

Ce texte est le creuset dans lequel un cri dont certains charlie-simple-d'esprit se sont moqué trouve toute sa profondeur. House'llelujah! monte en écho de l'Hallelujah de Handel comme un chant d'amour qui a trouvé son père.

Al iniciar la fundamentación histórica y psicológica de la denominada Teoría de las concepciones del mundo, Dilthey presenta un diagnóstico de la esfera intelectual, en la que la comprensión de la historia se ha opuesto al desarrollo de la filosofía. Quizás esta contraposición en nuestros tiempos no sea tan vigente, más tras los desarrollos de las grandes teorías de la historia del siglo XX que han dejado de lado las tradicionales filosofías de la historia. Sin embargo, hoy nos enfrentamos a un oscuro sentimiento que vuelve a contraponer la historia con la filosofía: no se trata ya de la discusión decimonónica entre esencias metafísicas y acontecimientos históricos; hoy hablamos de una tensión que es más elemental y consiste entre un presentimiento del fin de las cosas y una comprensión filosófica del mismo.

In this essay I will once again show how the Official Narrative of science re: the End of the World can be successfully challenged, opening up a new understanding of the objective nature of the end of the world. With this fresh understanding we can suddenly re-evaluate the world-wide cries that address the end of the world. It is an objectively real phenomenon, as real as the predicted end of the physical earth (in 4-7 billion years). But unlike the time scale of our scientifically predicted end of the world, this end of the world has already “happened” i.e. is past and, at the same time, is emerging into our present from the unknown future. And it IS imminent.

This essay constitutes a detailed explanation of the Maya calendar, and specifically of the system known as the Long Count, in order to disprove popular and postmodern myths, which augured a supposed “end of the world” or the arrival of a “new era” of higher consciousness. The historical origin of the Long Count, its logic and operation, the principles on which the most accepted correlation with the Christian calendar is based, the classical Maya idea of time, the main indigenous myths associated with it, the nature of the inscriptions with a futuristic date and in general a plethora of aspects that are useful to understand ancient Maya ideas, which have been distorted by contemporary Western prejudices, which have little or nothing to do with those arcane Amerindian mentalities. It is a kind of introductory “class” to the Isthmian and later Maya Long Count.

Este ensayo constituye una detallada explicación del calendario maya, y concretamente del sistema conocido como Cuenta Larga, con el fin de desmentir los mitos populares y posmodernos, que auguraban un supuesto “fin del mundo” o la llegada de una “nueva era” de conciencia superior. Se explica el origen histórico de la Cuenta Larga, su lógica y funcionamiento, los principios en los que se fundamenta la correlación más aceptada con el calendario cristiano, la idea maya clásica del tiempo, los principales mitos indígenas asociados con ello, la naturaleza de las inscripciones con fecha futurista y en general una pléyade de aspectos que son útiles para comprender las ideas mayas antiguas, que se han distorsionado por prejuicios occidentales contemporáneos, que poco o nada tienen que ver con aquellas arcanas mentalidades amerindias. Es una especie de “clase” introductoria a la Cuenta Larga istmeña y luego maya.

« Descent » (1954) de R. Matheson : penser le monde après la bombe. « Descent » est une nouvelle très courte de R. Matheson publiée en mai 1954 dans le magazine If. Elle met en scène trois couples, donc un avec un enfant, qui, à l'approche de la destruction de Los Angeles par une bombe, se préparent à évacuer leurs maisons. Tous les habitants (on a donc ici affaire à la survie de tous (et non la survie d'un petit groupe) doivent se réfugier dans des « Tunnels » construits sous la ville. On ignore par qui ces tunnels ont été construits et ils ne sont d'ailleurs désignés que par le mot « tunnel », alors que la nouvelle laisse présager la reproduction de la ville à échelle souterraine. La vie sous terre se prépare pour une durée indéterminée et les personnages imaginent ce qui les attend, en fonction du peu d'informations dont ils disposent.

Tekst podejmuje refleksję nad zagadnieniami apokalipsy, możliwości absolutnej zagłady, końca świata oraz prezentuje zjawisko krytyki nuklearnej, nurtu myślowego bezpośrednio związanego z wyścigiem zbrojeń i zimną wojną. Analizuje wątki zawarte w książce Liama Sproda "Nuclear Criticism" w szczególności podobieństwa pomiędzy dyskursem futurystycznym początku XX wieku oraz apokaliptycznymi wizjami całkowitej zagłady, dominującymi w jego drugiej połowie. Charakteryzując fenomen apokalipsy, odwołuje się również do mało znanych do tej pory tekstów Derridy "No apocalypse, not now" oraz "Of an Apocalyptic Tone Recently Adopted in Philosophy". Autor podążając za myślą Derridy, uważa samą apokalipsę za zjawisko należące do świata literatury, natomiast za największą katastrofę uznaje groźbę uobecnienia, całkowitego odsłonięcia się prawdy.

The Book “Apocalisse. La soluzione dell’Apocalisse”, not yet translated from Italian language into English, puts forward a new and revolutionary interpretation of the Book of Revelation by John. Starting from a careful consideration of the actual state of research on the subject and making use of detailed textual analysis and real evidence (also archaeological), this book arrives at a sensational conclusion. This writing demonstrates that the Book of Revelation has been written in 67 AD and not, as generally believed, in 94 AD and that it announces the End of World not for the distant times but already for the year 71 AD. This happened because John believed that all the premonitory signs indicating the End, announced by Jesus in his Olivet Discourse, had come about in 67 AD. The persecution unleashed by Nero, constitutes the first and most important sign, mistaken by John for the persecutions announced by Jesus for the End times (in the course of this persecution Peter and Paul were killed). The second sign was the “wars and rumors of wars” announced by Jesus which seemed to have come about in 67AD since in that year the echo of the Parthian War had not yet died away and the Judaic War had broken out bringing about the destruction of Jerusalem in 70AD. However, in 71 AD the End of the World, the return of Christ in his glory and the establishment of his millennial Kingdom, proclaimed with such ardor in the Book of Revelation, did not come about. In the two decades that followed the writing of the Book of Revelation John meditated at length over the interpretational error committed with regard to the true meaning of the Word of Jesus. The fourth Gospel was born from this long deliberation, and, unlike the Synoptic Gospels, shifts the emphasis from the expectation of the Kingdom of God to the gift of eternal life, attainable in this life, simply by believing that Jesus is the Son of God.