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By Neil Brooks, Josh Toth

Have we moved past postmodernism? Did postmodernism lose its oppositional price while it grew to become a cultural dominant? whereas targeting questions akin to those, the articles during this assortment reflect on the prospect that the demise of a undeniable model of postmodernism marks a renewed try to re-negotiate and maybe re-embrace the various cultural, literary and theoretical assumptions that postmodernism seemly denied outright. together with contributions from many of the prime students within the box - N. Katherine Hayles, John D. Caputo, Paul Maltby, Jane Flax, between others - this assortment finally comes jointly to accomplish a definite paintings of mourning. via their explorations of this present epistemological shift in narrative and theoretical creation, those articles paintings to "get over" postmodernism whereas at the same time celebrating a definite postmodern inheritance, an inheritance which can supply us vital avenues to knowing and affecting modern tradition and society. Contents Acknowledgements Permissions and Illustrations 'Arriving and Socializing on the Wake' Josh TOTH & Neil BROOKS: advent: A Wake and Renewed? Paul MALTBY: Postmodernism in a Fundamentalist enviornment Robert MCLAUGHLIN: Postmodernism within the Age of Distracting Discourses Jennifer GEDDES: getting to soreness in/at the Wake of Postmodernism Jane FLAX: Soul provider: Foucault's "Care of the Self" as Politics and Ethics Viewing and analyzing on the Wake N. Katherine HAYLES & Todd GANNON: temper Swings: The Aesthetics of Ambient Emergence Gavin KEULKS: big apple, la, and different Toxicities: Revisiting Postmodernism in Rushdie's 'Fury' and 'Shalimar the Clown' William G. LITTLE: not anything to put in writing domestic approximately: most unlikely Reception in Mark Z. Danielewski's 'House of Leaves' Robert REBEIN: Turncoat: Why Jonathan Franzen ultimately stated "No" to Po-Mo Clayton DION: Serving 'Pi(e)' on the Wake of Postmodernism: arithmetic and Mysticism on the finish of the twentieth Century Mourning and Prayin

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Jesus, the Macho Messiah, is the principal superhero. Then there’s the “Tribulation Force”, comprising airline captain Rayford Steele, his daughter Chloe, pastor Bruce Barnes, and journalist Buck Williams. ) Their mission is to challenge the forces of Satan during the Tribulation period prophesied in the Bible. Their determination to do good cannot be doubted: They moved through the terminal toward the parking garage, striding four abreast, arms around each other’s shoulders, knit with a common purpose.

To further our understanding of self-reflexiveness as a form of critique, we need to situate it within the larger context of that broad tendency, which emerged in the 1960s and which continues to this day in an intensified form, namely, a radical questioning of the quotidian and dominant frames of intelligibility. This is the moment of a host of counter-institutional inquiries into the ideologies of consumption (Marcuse, Lefebvre), schooling (Illich, Freire), patriarchy (Millett, Friedan, Ellmann), racism (Fanon, Malcolm X), psychiatry (Goffman, Szasz, Foucault), mass culture (Frankfurt School, Situationists).

After all, the Truth is not arrived at: it’s delivered. For David Cooper, Pastor at the Mount Paran Church of God in Atlanta and “strict fundamentalist,” the Bible is “God’s only inspired, inerrant and authoritative revelation of Himself to man in written form” (qtd. in Kaplan 26). The fundamentalist practice of biblical literalism derives from a view of the writing that constitutes the Bible as not just a material inscription of the logos but its very embodiment; in other words, the Bible does not merely record God’s voice but speaks it.

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