By Catherine Keller
The event of the very unlikely churns up in our epoch at any time when a collective dream turns to trauma: politically, sexually, economically, and with a definite ultimacy, ecologically. Out of an historical theological lineage, the determine of the cloud involves exhibit hazard within the face of the most unlikely. An previous mystical nonknowing of God now hosts a present wisdom of uncertainty, of indeterminate and interdependent results, probably catastrophic. but the connectivity and collectivity of social events, of the delicate, not likely webs of another suggestion of life, maintain materializing--a haunting wish, densely entangled, suggesting a extra convivial, relational world.
Catherine Keller brings method, feminist, and ecopolitical theologies into transdisciplinary dialog with continental philosophy, the quantum entanglements of a "participatory universe," and the writings of Nicholas of Cusa, Walt Whitman, A. N. Whitehead, Gilles Deleuze, and Judith Butler, to increase a "theopoetics of nonseparable difference." worldwide events, own embroilments, non secular range, the inextricable kin of people and nonhumans--these phenomena, of their unsettling togetherness, are exceeding our potential to understand and deal with. via staging a sequence of encounters among the nonseparable and the nonknowable, Keller indicates what could be born from our cloudiest entanglement.
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Extra resources for Cloud of the Impossible: Negative Theology and Planetary Entanglement (Insurrections: Critical Studies in Religion, Politics, and Culture)
Judging by the reﬂection in the published writings of a thoughtful husband like Plutarch, a mother was potentially capable of expressions of grief that would embarrass a digniﬁed philosopher. The ﬁrst baby was not mentioned by Philostratus, although Fronto’s correspondence with Marcus Aurelius shows that the death affected Herodes deeply. Philostratus may have failed to mention the death of the infant either because such deaths were frequent, or because he did not care to record Herodes’ excessive and unphilosophical reaction.
Alcia, Athenais’ paternal grandmother, was a Vibullia. Thus Athenais was married to a relative, though not a close one. 21 Athenais thus served Herodes as a way of acquiring a son-in-law and eventual heir whose talents would be more satisfactory than those of his own son, Bradua. The son of Athenais was given a name that had appeared in Herodes’ family: Hipparchus. Regilla did not live to see her only grandson. She herself was pregnant when she died about a year before her daughter became pregnant, gave birth, and also died.
The streets were lined with onlookers, since this was almost a royal wedding. The girls and boys threw nuts to the crowds as they passed and sang antiphonally to the sound of ﬂutes. Their repertoire included lewd songs emphasizing fertility, the bride’s imminent loss of virginity, and details of her sexual initiation, as well as traditional marriage hymns and new ones commissioned for the occasion. A camillus (young freeborn boy with both parents living) walked in the procession, bearing a basketful of household utensils symbolic of the bride’s role as mistress of her husband’s household.