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The tragedy (and comedy) of accelerated modernisation
Kieran Keohane and Carmen Kuhling

Tiger, true to Wilde’s definition of the cynic as ‘one who knows the price of everything, but the value of nothing’, Walsh says: ‘I’m not interested in what people think. I just do what I do and it’s very successful.’21 The Irish apocalypse and intimations of redemption In the premodern cosmology of traditional Irish Catholicism, the interior that matters is the interior of the soul. In modern Irish consumerism, it is the interior of the house. Walter Benjamin says, ‘The bourgeois interior is a dialectical image in which the reality of industrial capitalism is

in The end of Irish history?
Kieran Keohane and Carmen Kuhling

’. These people were not yet zombies, though that became the fate of millions of their grandchildren as we glimpse them again on T. S. Eliot’s (1996) The Waste Land; London, epicentre of early twentieth-century metropolitan civilization, appearing as a fractured and incoherent cultural and spiritual wasteland. And for those few Irish who had not emigrated to London or its equivalents, but who had remained in Ireland hoping to be nourished by the modern Irish Republic, Kavanagh (1964: 57) says that they had nothing but ‘the hungry fiend screaming an apocalypse of clay in

in The domestic, moral and political economies of post-Celtic Tiger Ireland
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Omen of a post-republic: the demon child of neoliberalism
Kieran Keohane and Carmen Kuhling

, 1916b: 77). The point, with Yeats as with Weber, is knowing that to enter politics to fight the real and present evils 168 POLITICAL ECONOMY in the world is to engage with diabolical powers – that evil is inherent and omnipresent and in fighting it we unavoidably become evil. So also, and knowing the danger, we could as well, or as an alternative, emulate Joyce’s celebration of the epiphany and the beauty of the Word, even – especially – on the eve of Apocalypse, and take the advice proffered by the intrepid explorer Marco Polo to the Kublai Khan when they met at

in The domestic, moral and political economies of post-Celtic Tiger Ireland
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The difference a crisis makes
Josef W. Konvitz

Calcutta and the nuclear apocalypse of Hiroshima and Nagasaki stand out. The defense of cities against attack is pre-eminently a matter for nation-states, which monopolize weapons of mass destruction. But, as current fighting in Syria and Iraq shows, forces which lack nuclear weapons can still capture cities. Other threats Introduction 19 fit less well into international law and relations, which historically have been shaped by concerns about military aggression and stability. National borders no longer define where the responsibility of governments ends. When the

in Cities and crisis
Silent and betrayed
Patricia Casey

, National Geographic magazine, in its December 2015 issue, ran a front-​page story entitled, ‘Mary: The Most Powerful Woman in the World’. Meanwhile, a number of new atheist philosophers, and four in particular, have become known as the Four Horsemen of the Non-​Apocalypse, and their prominence has been obvious since the turn of the millennium. These are Richard Dawkins, Daniel Dennett, Sam Harris and Christopher Hitchens. Many of today’s atheists do not accept that religion should be tolerated but argue that it should be countered and expunged from the public square

in Tracing the cultural legacy of Irish Catholicism
Ian Goodyer

articulate its concerns. The sense, so strong in many reggae songs, of a looming apocalypse, and of the corruption and decadence running through British society, found plenty of purchase on the minds of punk rockers and it helps to define what novelist Jonathan Coe calls the ‘ungodly strangeness’ of the 1970s.48 In the metaphorical language and aural qualities of ‘heavy’ reggae, both white and black youths found a peculiarly powerful means of expressing their anger and alienation, so when the Ruts – a notable punk act of the time – sang ‘Babylon’s Burning’, they were

in Crisis music
Sexual violence and trauma in the ‘war on terror’
Joanna Bourke

’ which we hear such a lot of is part of the dehumanizing patois. Talk of barbarism returns us to the stark oppositions that got us into trouble in the first place: Us versus Them; good versus evil; God versus Satan; Civilization versus Barbarism. These are the rhetorical figures that have always justified holy wars, jihads, apocalypses. And talk of the banality of evil also misses the point – though cruel deeds of such magnitude do indeed infuse every banal nuance of the society from which they are born. Deeds of brutality are never meaningless. Dehumanizing deeds

in ‘War on terror’
Robert Fine and Philip Spencer

's Dialectic of Enlightenment ’ in In the Shadow of Catastrophe: German Intellectuals Between Apocalypse and Enlightenment , Berkeley: University of California Press, 2001), 184. 65 Some of the work of members of the Frankfurt School for the US government has now been published in Franz Neumann, Herbert Marcuse and Otto Kirchheimer, Secret Reports on Nazi Germany: The Frankfurt School

in Antisemitism and the left
Open Access (free)
Anthropology and rural West Europe today
Jeremy MacClancy

termed ‘the great departure’ that it is felt they have left the countryside ‘empty’, stripped of life, ‘near apocalypse’ (Dzenovska 2011; Dzenovska and Aistra 2013: 2). What is distinctive, at least in Britain and Spain, is that, unlike their West European predecessors who were usually uneducated and lowly skilled, many of these new rural incomers, whether from West or East Europe, are highly qualified (Potot 2008; Pina and Corkill 2010). This leads to the unusual sight of migrant doctors, teachers, and lawyers engaged in the ‘3 Ps’: plucking, picking, and packing. It

in Alternative countrysides
Alexis Heraclides and Ada Dialla

‘the beast rising out of the sea described in the Apocalypse’. 122 The ‘Turks’ were seen ‘as a pernicious force sent by God to scourge Christendom from its sins’. 123 Yet in the next century an exception was made: the first alliance between a European state and the Ottoman Empire, upon French initiative, during the struggle between the Habsburg Charles V and Francis I of France, the latter concluding several treaties with Suleyman the Magnificent. 124

in Humanitarian intervention in the long nineteenth century