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Distinguishing capacity-restoring and capacity-increasing technologies
Jean-François Caron

to develop supernatural features. As mentioned at the beginning of the book, exoskeletons are a good example of these, as they allow the soldiers to carry enormous weights with very little effort. The same logic applies to the jetpack developed by DARPA (Higgins, 2014 ), which would make it possible for every soldier to accomplish with great ease what was considered, until it was achieved in 1954 by Roger Bannister, to be

in A theory of the super soldier
Vicky Randall

(four vols, 1861) returned to the traditional idea of Islam as a Satanic force. ‘It is incumbent upon us’, Muir wrote, ‘to consider the question from a Christian point of view, and to ask whether the supernatural influence, which appears to have acted upon the soul of the Arabian Prophet, may not have proceeded from the Evil One and his emissaries’. 62 Where Christ had resisted Satan’s temptations, and refused to use his divine powers to establish a kingdom on earth, Muhammad was ‘beguiled’ by the devil and fraudulently used the name of God in the service of his

in History, empire, and Islam
Abstract only
Michael J. Boyle

wasatiyyah – to insist that its citizens balance their commitments to the real world and not err too much on the side of supernatural punishments and rewards. In this way it offers an ideology, as well as a corpus of law and police forces, which is designed to swim against the tide of extremism that so often motivates terrorist organizations. In Indonesia, Evan A. Laksmana and Michael Newell offer a different interpretation of the legacy of colonialism, emphasizing the country's special status as a ‘disputed postcolonial state’. They note that Indonesian counterterrorism

in Non-Western responses to terrorism
Jean-François Caron

supernatural features than like conventional human beings as in the past. This perspective has been summed up by Ryan Tonkens, who wrote the following about super soldiers: That we might need to change anything substantial about human beings so that they can be (more) effective in their militarist roles is deeply unsettling. It implies that war is becoming

in A theory of the super soldier
Life in a religious subculture after the Agreement
Gladys Ganiel and Claire Mitchell

encourages someone to convert to evangelicalism or, if already converted, to change their mind about particular religious or political issues. The inclusion of advocacy in our description of the subculture emphasises the importance of personal relationships and networks. It also highlights the public and activist dimension of evangelicalism. Supernaturalism

in Everyday life after the Irish conflict
Abstract only
Evil terrorists, good Americans
Richard Jackson

, where evil exists as a force or principle residing within specific human beings, rather than in a complex set of structural conditions or as the moral outcome of a chain of events (Rediehs 2002 : 66-7). The rhetorical strategy employed most often is one of personification – creating a human version of supernatural evil, or ‘evil incarnate’ (McDaniel 2003 ). For example, in

in Writing the war on terrorism
Open Access (free)
Language games in the Kosovo war
Mika Aaltola

world of death through the cult of saints: ‘The profane was pervaded by the supernatural, and the sacred was impregnated with naturalism.’ See Philippe Ariès, The Hour of Our Death (New York, Vintage Books, 1982). 30 Ibid ., p. 72. 31

in Mapping European security after Kosovo
Giuliana Chamedes

that understood state authority and human aims in society through appeal to the super-natural. On this reading, the French Revolution was the great-grandfather of the communists, according to whom history could be explained, and states erected, through appeal to this-worldly rather than other-worldly factors. In the interwar years, Catholics discussed the need to defend their own tradition against this alternate and purportedly Eastern import, as the imperative of saving ‘Western Christendom’ from its destroyers. Therefore, in the interwar years, a distinct Catholic

in The TransAtlantic reconsidered
Abstract only
The politics of everyday life
Cillian McGrattan and Elizabeth Meehan

– a withdrawal into more reliable religious networks and at times a turning from politics towards a ‘supernaturalism’ that sees ‘God’s providence or agency in the world’. Ganiel and Mitchell link that privatisation to perceptions of Protestant ‘losses’ in the GFA – an empirical point that, again, raises disquieting implications regarding the

in Everyday life after the Irish conflict
Sources of parliamentary support and opposition
Lee Jarvis and Tim Legrand

2005 ); biological ones : ‘amoeba-like they can form themselves into different organisations’ (Vaz 2013 ), ‘a web of terrorism’ (Archer 2008 ), and ‘some terrorists are goats, and some are sheep’ (Hogg 2002); or by drawing upon the supernatural : ‘if Hizb ut-Tahrir were to be banned … it would soon spring up as “son of” or “bride of” or “ghost of” Hizb ut-Tahrir’ (Mercer 2013 ) to further demonise the threat. Others employ journey metaphors to describe some of the ways in which proscription might be circumvented by its targets: ‘Muslims against crusades … got

in Banning them, securing us?