Bauman ( Life in Fragments: Essays in Postmodern Morality , 148-50 ) notes that in the past public executions and blood sports “were rare, festive and party-like occasions,” within the realm of Bakhtin’s “carnival culture - the periodical spectacular reversals of the daily . . . . Continue Reading »
Modernity, says Zygmunt Bauman ( Life in Fragments: Essays in Postmodern Morality , 139-40), is a “civilization of transgression .” Citing Krzysztof Pomian, he says that in modernity “borders are there sole to be transgressed” and “does not just tolerate transgressions . . . . Continue Reading »
Bauman ( Collateral Damage: Social Inequalities in a Global Age , 144-5) gives several examples of how the pressure of research and military planning lead to atrocities. One occurred in the German town of Wurzburg in March 1945, “when Nazi Germany was already on its knees and the speedy end . . . . Continue Reading »
In his Collateral Damage: Social Inequalities in a Global Age , Zygmunt Bauman refers to the work of Gunther Anders on the “Nagasaki syndrome,” which Anders warned carried “the fully and truly apocalyptic potential of ‘globicide.’” The Nagasaki syndrom . . . . Continue Reading »
For nineteenth century Russians, France was the model civilization. The model polity too. James Billington ( Fire in the Minds of Men: Origins of the Revolutionary Faith ) points out that the early revolutionary upheavals in Russia were inspired by a Western revolutionary nationalism that was . . . . Continue Reading »
In his contribution to Must Christianity Be Violent?: Reflections on History, Practice, and Theology , Milbank points out that “the monasticization of the whole of society is much more difficult than the monasticization of the celibate few” (197). Any attempt to establish a . . . . Continue Reading »
I report on the Christian revival in the Muslim Middle East next door at First Things this morning. . . . . Continue Reading »
In an article recently published in the Phoenix Law Review , my oldest son, Woelke, explores how the Supreme Court has deployed what William Cavanaugh has called The Myth of Religious Violence: Secular Ideology and the Roots of Modern Conflict . The Court first mentioned the “myth” in . . . . Continue Reading »
Summarizing the work of Peter Brown, James Davison Hunter ( To Change the World: The Irony, Tragedy, and Possibility of Christianity in the Late Modern World , 55) points to the crucial connection between Christian attitudes toward the poor and the transformation of Roman society: Prior to . . . . Continue Reading »
Max Boot defines terrorism as “the use of violence by nonstate actors directed primarily against noncombatants . . . in order to intimidate or coerce them and change their government’s policies or composition” ( Invisible Armies: An Epic History of Guerrilla Warfare from Ancient . . . . Continue Reading »
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