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Apocalypse as a literary genre, as well as a political and religious agenda, has been criticized by writers such as Lee Quinby and Katherine Keller for its formula, which tends toward punishment for transgression and salvation of an elect. These same writers critique postapocalypse for its propensity for nihilism and portrayal of a human species 'beyond redemption'. But perhaps it is precisely this refusal to redeem that endows postapocalypse with dangerous possibilities. The postapocalypse does not have to be considered (and subsequently neutralized) via the same moral underpinnings that structure apocalypse. This paper frames postapocalypse not as a literature of pessimism or warning but as a radical context to explore dangerous possibilities without rehearsing apocalypse's characteristic damnation, salvation and enforcement of a horizon of revelation that simultaneously works to obliterate aberrant possibilities. In order to explore these claims, the process of thinking beyond revelation in apocalypse is defined here as 'the postapocalyptic imagination'. Its expressions are found in postapocalyptic texts, but also in other kinds of texts that respond to, and in some cases resist, the teleological drive of late capitalist narratives of endless progress. The postapocalyptic world is host to mutations, amalgamations and strange appropriations of forms and ideas left in the wreckage beyond the end. It is the task of the postapocalyptic imagination to explore what possibilities these 'abominations' might offer. This paper considers the motifs, characters and settings of postapocalyptic texts, alongside some of the anxieties and critiques they express.

In this book Paul Willis, a renowned sociologist and ethnographer, aims to renew and develop the ethnographic craft across the disciplines. Drawing from numerous examples of his own past and current work, he shows that ethnographic practice and the ethnographic imagination are vital to understanding the creativity and irreducibility of experience in all aspects of social and cultural practice. Willis argues that ethnography plays a vital role in constituting 'sensuousness' in textual, methodological, and substantive ways, but it can do this only through the deployment of an associated theoretical imagination which cannot be found simply there in the field. He presents a bold and incisive ethnographically oriented view of the world, emphasizing the need for a deep-running social but also aesthetic sensibility. In doing so he brings new insights to the understanding of human action and its dialectical relation to social and symbolic structures. He makes original contributions to the understanding of the contemporary human uses of objects, artefacts and communicative forms, presenting a new analysis of commodity fetishism as central to consumption and to the wider social relations of contemporary societies. He also utilizes his perspective to further the understanding of the contemporary crisis in masculinity and to cast new light on various lived everyday cultures - at school, on the dole, on the street, in the Mall, in front of TV, in the dance club. This book will be essential reading for all those involved in planning or contemplating ethnographic fieldwork and for those interested in the contributions it can make to the social sciences and humanities. Paul Willisis Professor of Social and Cultural Studes at Wolverhampton University. He is also the Founding Editor of the journal Ethnography.

The concept of the imaginary is pervasive within contemporary thought, yet can be a baffling and often controversial term. In Imagination and the Imaginary, Kathleen Lennon explores the links between imagination - regarded as the faculty of creating images or forms - and the imaginary, which links such imagery with affect or emotion and captures the significance which the world carries for us.Beginning with an examination of contrasting theories of imagination proposed by Hume and Kant, Lennon argues that the imaginary is not something in opposition to the real, but the very faculty through wh

Ch. 6: One sense of imagination that matters in epistemology has the word mean reality-oriented mental simulation (ROMS): we suppose that something is the case, develop the supposition by importing background knowledge and beliefs, and check what is true in the imagined scenario. What is the logic of ROMS? Imagination has a reputation for being logically anarchic. In particular, it s hyperintensional: we can imagine A without imagining a necessarily equivalent B. This work considers a Principle of Equivalence in Imagination which, if accepted, will limit the anarchy: when A and B are equivalent in imagination, one will imagine the same things after supposing either in ROMS. What is equivalence in imagination? It is suggested that it s cognitive equivalence. A and B are cognitively equivalent for one when they play the same role in one s cognitive life: whatever one understands, concludes, etc., given either, one does, given the other. ROMS is logically modelled via variably strict modals. Two formal semantics are proposed for them: one uses possible worlds plus an algebra of topics; the other resorts to impossible worlds. The two deal with equivalence in imagination in subtly different ways.

In politics, utopians do not have a monopoly on imagination. Even the most conservative defenses of the status quo, Raymond Geuss argues, require imaginative acts of some kind. In this collection of recent essays, including his most overtly political writing yet, Geuss explores the role of imagination in politics, particularly how imaginative constructs interact with political reality. He uses decisions about the war in Iraq to explore the peculiar ways in which politicians can be deluded and citizens can misunderstand their leaders. He also examines critically what he sees as one of the most

AbstractThis paper considers the epistemic role that embodiment plays in imagining. We focus on two aspects of embodied cognition understood in its strong sense: explicit motoric processes related to performance, and neuronal processes rooted in bodily and action processes, and describe their role in imagining. The paper argues that these two aspects of strongly embodied cognition can play distinctive and positive roles in constraining imagining, thereby complementing Amy Kind's argument for the epistemic relevance of imagination "under constraints" and Magdalena Balcerak Jackson's argument for justification by imagination.

The imagination is seen as the starting point of the future. Imagination must be highly valued for whoever is concerned with the future. Because the character of the future depends on qualitative changes, a quantitative approach to futurological res is very limited. Critical imagination is limited by contemporary modes of thought & ideas. If conceived as a 'stepping stone, ' critical imagination can become effective. Creative imagination should attempt to break out of the existing systems. The notion of the 'idea' has been made obsolete by sci'fic 'facts' & 'data.' 'Exp'al journals' should be published which would suggest & discuss new exp's. New recognition should be given to man's 'intuitive faculties.' Res in (a) creativity, (b) the psychol of perception, & (c) brain physiology should be undertaken. 'Such mind laboratories would probably have a deep influence on the development of sci.' G. Satt.