How do we see the end of the world? (original) (raw)
Related papers
Discourse about the end of the world
Lingua Posnaniensis, 2015
The increased prevalence of discourse concerning the expected end of the world was observed in various countries and manifested in various genres especially in the years 2000 and 2012. Some of the discourse was conducted in a serious manner, whereas other instances included humorous motifs and were used for commercial purposes.The aim of this paper is to take a closer look at the typical motifs prevailing in the discourse concerning the end of the world, with special emphasis on the humorous aspect - both universal and culture-specific. Texts found on Polish, German, English and Russian websites were analyzed.In the studied material, the end of the world was understood literally and broadly - in terms of extermination of the human race, eschatology - or narrowly, in terms of statistical data concerning the death of a given number of people, or even individually, referring to the imminent ending of each person’s particular world. T he metaphorical meaning of the end of the world was ...
2022
Will the world end one day? This question has traumatized many and left thousands perplexed. While some are dubious about it, others say that the end of the world is the end of your world. That is to say that when you die your world has ended. Will the world really end one day? If the answer is yes, it will be interesting to know why, when and how it will be. The aim of this book is not to frighten the reader but to try to answer this question step by step on the basis of infallible proof.
The End of the World Revisited (2021)
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.
The courage to be and the end of the world
Disputatio Philosophica, 2012
One of the greatest values of human being and her/his unique role in the world is giving life to forms created in their minds into shared world. Once this ability has been obstructed, humans rebel against the destiny they themselves or fate has brought and confronted them with. In this text we will analyse the proper human attitude in front of the threats of self-affirmation in existence, spiritual level, morals and their true, unique being. The best approach to the meaning of those threats is in understanding their most extensive scales, like the threats of different visions of the end of the world are. Each vision demands a proper human attitude. Consequently, each 'the end of the world' gives a new perspective of what courage is and what human could become and in potential already is.
The End of History and the End of the World
Bloomsbury History: Theory and Method, 2023
Simon, Z.B. (2023). The End of History and the End of the World. In Bloomsbury History Theory and Method. London: Bloomsbury. http://dx.doi.org/10.5040/9781350887619.225 “End of history” theories came in many shapes in the last decades of the previous century. Just as many shapes as do the various claims about the revival of history in midst of the political turmoils and human-induced environmental crises of the new century. This article argues that neither “end of history” theories nor their counterparts are able to adequately capture the contemporary shapes of historical thought due to the fact that they both consider the idea of “history” in solitary confinement. Based on the contention that ideas can properly be understood only in relation to other ideas, the article will outline a transformation of historical thought by sketching a change in the relation between the ideas of “the end of history” and the “end of the world.” After highlighting the modern constellation in which claims about the end of history were typically accompanied by the view that the world continues to exist, it will explore the rather curious contemporary constellation in which history is expected to continue even after the world is expected to come to an end.
Towards a cosmopolitanism of loss: an essay about the end of the world
World Literature, Cosmopolitanism, Globality, 2019
Towards a cosmopolitanism of loss: an essay about the end of the world I lost two cities, lovely ones. And, vaster, some realms I owned, two rivers, a continent. E.B., Brazilian Poet One of the most felicitous effects of the recent world literary and cosmopolitan turns for the field of Latin American literary and cultural studies (or rather, the attention to minoritized, vernacular, strategic forms of cosmopolitanism in the region) is the opening of a discursive space set on destabilizing the Latin Americanist ideology of the Latin American critical tradition; that is, a rather refreshing critical discourse set against the particularistic, identitarian and provincial cultural politics of the scholarly field dedicated to the study of the oversignified cultural void that we are used to tagging with Latin American signifiers. Against the reproduction of overdetermined historicist interpretations of our objects of study, sustained by a militant desire to affirm the exceptionalist, differential nature of Latin American culture, this world literary/ cosmopolitan turn has reopened a comparative critical practice that has always been active in the field in spite of programmatic attempts to marginalize it since, say, the 1970s (and when I say comparative, I am thinking of the dislocation of sameness in relation to its constitutive instability and to the contingent Note: This essay is an attempt to present some of the main argumentative lines of a book manuscript I am working on with a tentative title that includes formulations in English like "the end of the world" and ideas in Spanish like "crisis y dislocaciones de esto que ya no es mundo" that I'm not sure how to translate. I presented ideas about the end of the world in talks at the Freie
The End of the World: Contemporary Philosophy and Art. Edited by Marcia Sá Cavalcante Schuback and Susanna Lindberg. Lanham, MD: Rowman and Littlefield. , 2017
The chapter studies the speculative realist critique of the notion of finitude and its implications for the theme of the "end of the world" as a teleological and eschatological idea. It is first explained how Quentin Meillassoux proposes to overcome both Kantian and Heideggerian "correlationist" approaches with his speculative thesis of absolute contingency. It is then shown that Meillassoux's speculative materialism also dismantles the close link forged by Kant between the teleological ends of human existence and a teleological notion of the "end of the world." Speculative materialism no longer sees the end of thought, or the end of the thinking human being, as an insurmountable limit of conceivability, but rather as one contingent and possible event among others. This allows us to conceive an "end of all things" in a positive sense with regard to which the old eschatological hope for the end of the present world of injustice and for the emergence of a new world of perfect, "divine" justice becomes meaningful and legitimate in an entirely new sense.
The World after the End of the World
In several late texts, Derrida meditated on Paul Celan’s poem ‘Grosse, Glühende Wölbung’, in which the departure of the world is announced. Delving into the ‘origin’ and ‘history’ of the ‘conception’ of the world, this paper suggests that, for Derrida, the end of the world is determined by and from death—the death of the other. The death of the other marks, each and every time, the absolute end of the world.