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Memory and mortality at the bombsite

Death is simultaneously silent, and very loud, in political life. Politicians and media scream about potential threats lurking behind every corner, but academic discourse often neglects mortality. Life is everywhere in theorisation of security, but death is nowhere.

Making a bold intervention into the Critical Security Studies literature, this book explores the ontological relationship between mortality and security after the Death of God – arguing that security emerged in response to the removal of promises to immortal salvation. Combining the mortality theories of Heidegger and Bauman with literature from the sociology of death, Heath-Kelly shows how security is a response to the death anxiety implicit within the human condition.

The book explores the theoretical literature on mortality before undertaking a comparative exploration of the memorialisation of four prominent post-terrorist sites: the World Trade Center in New York, the Bali bombsite, the London bombings and the Norwegian sites attacked by Anders Breivik. By interviewing the architects and designers of these reconstruction projects, Heath-Kelly shows that practices of memorialization are a retrospective security endeavour – they conceal and re-narrate the traumatic incursion of death. Disaster recovery is replete with security practices that return mortality to its sublimated position and remove the disruption posed by mortality to political authority.

The book will be of significant interest to academics and postgraduates working in the fields of Critical Security Studies, Memory Studies and International Politics.

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Pathologising security through Lacanian desire
Charlotte Heath-Kelly

by the imagination of immortal sovereignty and life after death for the immortal political subject. In short, the Death of God created a problem of mortality for secular sovereignty. Why is death a problem for sovereignty? To understand the relationship between secular sovereignty and mortality, the book turned to consider the mutually constitutive (and multidirectional) relationship between

in Death and security
Silent and betrayed
Patricia Casey

Patricia Casey’s chapter argues that up until recently there was no tradition of a questioning laity, or indeed, clergy, in the Irish Church. Centuries of persecution had brought priests and laity closer, even though they were never viewed as equals. A coalescence of events at home and abroad in the form of the sexual revolution, the rise of Communism, the reforms of Vatican II, created a Western Church where personal choice took precedence over the dictates of Rome. In Ireland, certain myths such as Catholic guilt, the links between celibacy and paedophilia, the death of God, the delusional nature of all religions, began to gain traction. The clerical abuse scandals served to reinforce hostility towards the Church and to add weight to the aforementioned myths, which has resulted in a society that is becoming increasingly impervious to the Word of God. Casey sees the need for Irish people to become educated about their faith so as to be in a position to speak to a secular audience and to find space for their Christian faith.

in Tracing the cultural legacy of Irish Catholicism
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Death and security – the only two certainties
Charlotte Heath-Kelly

; rather I argue that the relationship between security and mortality is one of modernity and postmodernity. Their coupling speaks to the gradual removal of divine foundations for political ordering associated with the ‘Death of God’. By replacing God with science and nation, and reconstituting political authority around democratic participation rather than divinely ordained kingship, politics created the

in Death and security
Norman Geras

, other areas of intellectual enquiry. Let me say something, first, about post-Holocaust Jewish theology. In Nozick’s view can be seen, perhaps, the death of a certain idea of ‘man’, of ‘humanity’ as the foundation of progressive hope, parallel to the death of God as argued for by Richard Rubenstein. It is an idea, the death of God, that one encounters amongst the survivors themselves. Halina Birenbaum, a woman who went through Majdanek, Auschwitz and other camps, tells how during a forced ten-day fast in one of them she vowed she would never again fast

in The contract of mutual indifference
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In the spirit of the gift of love
Sal Renshaw

9780719069604_4_000.qxd 09/01/2009 09:54 AM Page 1 INTRODUCTION In the spirit of the gift of love To a considerable extent Western cultures now live with and through the knowledge that there is no ‘outside’ or ‘beyond’, no ontological site of absolute certainty, no absolute authority at all that can be the basis of an appeal to a permanent, or even a stable truth. In other words we live with, if not the knowledge per se, then perhaps the effects of the ‘death of God’. Yet, for all that the institutions of religions have supposedly been revealed as being

in The subject of love
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Existentialist Islam as intercultural translation
Nadia Kiwan

theological tradition would break open what Mohammed Arkoun referred to as ‘la clôture idéologique’ (Arkoun, cited by Bidar 2004: p. 33) (ideological closure) which has historically blocked any serious notion of Islamic reform. Of particular significance is the fact that Bidar’s understanding of modernity is not a post-​Enlightenment rationalist one, which has been the dominant variant in the West. Indeed, Bidar rejects what he later comes to call ‘primitive modernity’ (Bidar 2012b), which is characterised by the death of God and the ensuing absurdist ethic of the human

in Secularism, Islam and public intellectuals in contemporary France
Marinetti and technological war
Marja Härmänmaa

in a secular world created by science, in which the death of God and consequently the annihilation of resurrection had made passing away meaningless (Glicksberg 1966). The horror in the face of a temporal and limited existence is felt by Marinetti too, who emphasises the brevity of human life on several occasions. In this regard, Futurism can be interpreted as an effort to exorcise both (linear) time and death (Luti 1972: 51–8; Härmänmaa 2000: 16). This takes place with the cult of velocity in which, in quite a banal way, Einstein’s theory of relativity has been

in Back to the Futurists
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Chari Larsson

issue in French thought in the wake of Nietzsche. 46 The concept of the modern subject as the privileged locus of discourse was most famously expressed by Foucault in the final pages of The Order of Things . Here, Foucault conflated Nietzsche’s death of God with the dissolution of the subject: Rather than the death of God – or, rather, in the wake of that death and in a profound correlation with it – what Nietzsche’s thought heralds is the end of his murderer; it is the explosion of man’s face in laughter, and the return of masks; it is the scattering of the

in Didi-Huberman and the image
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Anatomy of a metaphor
John M. Ganim

developments in theology that at the least raise striking parallels to the ideology of film noir , even if film noir reflected that ideology in a not exclusively verbal, even non-intellectual medium. The ‘Death of God’, the attempt to think through theology after Hiroshima and the Holocaust, the attempt by theologians to address the questions raised by existential philosophy and the literature of the

in Medieval film