The Secular Beyond: Free Religious Dissent and Debates over the Afterlife in Nineteenth-Century Germany

Toward the end of the first third of the nineteenth century, German writers began to favor a new metaphor for the afterlife: “das Jenseits” (“the Beyond”). At first glance, the emergence of such a term may appear to have little bearing on our understanding of the history of religious thought. However, as the late historian Reinhart Koselleck maintained, the study of semantic changes can betray tectonic shifts in the matrix of ideas that underpin the worlds of politics, learning, and religion. Drawing on Koselleck's method of conceptual history, the following essay takes the popularization of “the Beyond” as a point of departure for investigating secularization and secularism as two linked, yet distinct, sources of pressure on the fault lines of nineteenth-century German religious thought.

"Republic of Instability":Artifice, Death and the Afterlife in Mark Doty's "Murano"

An article on a single poem by Mark Doty, published as part of the "Hospitable Forms: Post-Secular Thought in New-Century Poetics" feature.

Terror Management Theory and Belief in an Afterlife

Research has shown that belief in an afterlife, a form of symbolic immortality, can alleviate the negative emotions associated with one’s mortality (Deschesne et. al, 2003). We found this aspect of TMT particularly interesting, but lacking any substantial research. Therefore, we set out to determine if belief in an afterlife could diminish the effects of mortality salience. As far as we know, our study is the first to use a pre-screening process to determine participants’ prior beliefs. One prediction might be that those who believe in an afterlife will be less affected by the effects of mortality salience.

Seven heavens? The character and importance of afterlife belief among contemporary Australians

This article draws on in-depth qualitative interviews with 52 people to examine the meaning and character of afterlife belief among contemporary Australians. It explores the varieties of afterlife belief and considers the impact such beliefs have, particularly in relation to death and dying. The analysis reveals that afterlife belief is varied, individualistic and mainly arrived at with little to no reference to orthodox religious teaching. People variously believe in heaven, reincarnation, life on another planet or something more abstract. Those who follow faithfully a religious tradition are largely ignorant of detailed theological doctrines about life after death and like other kinds of believers, exercise their own authority and judgment over matters of belief.

The afterlife of found photographs

The world is scattered with unhinged vernacular snaps. EBay is a giant and ever-changing album of examples for sale. Each of these photos is past its original use. Found photographs are at once replete with life and hearsed in death. Adding to this, the analogue vernacular snap is itself a type of photography that is essentially past its use-‐by date. If photography is the medium of record, what are we to make of these recently redundant records? Do they capture Benjamin’s idea of the dialectic at a standstill or just mum in her pyjamas? They concertina time and make trouble for it — and us. This paper will look at what might be made of found photographs: what meanings might be gleaned from them, and what we might find in the accumulation of details. We will closely look at examples that press the limits of photographic representation as if on a dare.

Canberra's Afterlife. Highpressure Crystals and the Bush Capital Dream

Canberra, the ?Bush Capital? of Australia, was a project torn between ambition and avoidance. For fear of upsetting Sydney or Melbourne, its location avoided larger territorial aspirations but its crystalline winning scheme was bold, and contained the promise of enlightened irradiation. Postwar Canberra, like so many other cities at the time, let its future be designed by Cold-War traffic engineers, who confidently turned dream into sprawl and highways. Although Canberra s mix of ambition and banality, of symbolic desire and structural normalcy, may be precisely what a good city is all about, it probably contains these in defective proportions. What Canberra needs is just a little more of itself, in different amounts, to a higher pressure from the inside. We can easily imagine the multiplying of the original Griffin plan, adding the city onto itself, organizing the recent sprawl with new nodes and public transport with more urban streets between them. With this reclaimed space for higher density, Canberra can then grow from the inside instead of sprawling away, lowering its expenditure on transport and its carbon and sustainability footprint. The new nodes will be denser and allow for variety and change in its programmatic design. Minor but detailed changes in street and public space design will also allow for easier multi-species (people, animals?) access to urban and natural resources. Video brief of the project: http://vimeo.com/45799435