Bibliografías temáticas / Apocalyptic

Literatura académica sobre el tema "Apocalyptic"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 30 de julio de 2024

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Artículos de revistas sobre el tema "Apocalyptic"

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DiTommaso, Lorenzo. "History and apocalyptic eschatology: a reply to J.Y. Jindo". Vetus Testamentum 56, n.º 3 (2006): 413–18. http://dx.doi.org/10.1163/156853306778149647.

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AbstractJ.Y. Jindo proposes that "history is what characterizes prophetic eschatology and myth is what typifies apocalyptic eschatology." The evidence indicates, however, that a concern for history sits at the heart of apocalyptic literature, or at least the historical apocalyptica. Moreover, the nature and presentation of the history in this literature indicates a pervasive and comprehensive apocalyptic historiography. Since apocalyptic literature played a substantial role in ancient and mediaeval Judaism, Christianity, and Islam—and continues to play some role today—the scope and influences of this historiography might be greater than hitherto envisioned.
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GIBSON, KENNETH. "John Dury's Apocalyptic Thought: A Reassessment". Journal of Ecclesiastical History 61, n.º 2 (19 de marzo de 2010): 299–313. http://dx.doi.org/10.1017/s0022046909008914.

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The Protestant divine John Dury has long been identified as holding millenarian beliefs. However a closer reading of his apocalyptic commentaries and a more clearly defined use of terms reveals that Dury's apocalyptic beliefs are more complex than previously recognised. This article offers a detailed analysis of his preface to the European millenarian tract Clavis apocalyptica to demonstrate that apocalyptic and millenarian belief in the seventeenth century is in need of a careful reassessment.
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Hartelius, E. Johanna y Jason Micheli. "‘The Living Word Has Its Way with You’: The Apocalyptic Homiletics of Rev. Fleming Rutledge". Journal for the History of Rhetoric 23, n.º 3 (1 de septiembre de 2020): 227–52. http://dx.doi.org/10.5325/jhistrhetoric.23.3.0227.

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ABSTRACT This article examines the tandem functions of rhetoric and theology through a case study of the apocalyptic homiletics of Rev. Fleming Rutledge, one of the first women ordained to the Episcopal priesthood. We propose that apocalyptic rhetoric might be understood not only with reference to its topics (such as a cataclysmic end of days) or context (social disarray), but as a disclosive and revelatory announcement. Central to this disclosure is the homilist’s orientation to agency and the etymology of apocalypsis from the Greek apokaluptein, to reveal by unveiling (kalumna, veil). Through a reading of Rutledge’s sermons (1978–2006), contrasting them with mainline Protestant preaching from the 1970s onward, we identify three qualities of apocalyptic homiletics: revelation, catechism, and a totalizing perspective. Offering a distinct theology of rhetoric, the article expands the field of apocalyptic rhetoric by approaching revelation as a theological and rhetorical disclosure-through-intervention, involving the rhetor with divine becoming and perfection.
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Jones, Angela. "Musical Apocalypse: Tom Waits’ Bone Machine". FORUM: University of Edinburgh Postgraduate Journal of Culture & the Arts, n.º 05 (12 de diciembre de 2007): 1–16. http://dx.doi.org/10.2218/forum.05.586.

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Apocalypse derives from the Greek apocalypsis, meaning the act of uncovering, unveiling, or revelation. While the apocalyptic theme or genre continues to inform and inspire a number of different media and discourses into the twenty-first century, the representation of apocalypse within popular music remains a largely overlooked field of enquiry. Therefore in this paper I would like to discuss Tom Waits' 1992 CD, Bone Machine, as a popular musical rendition of the apocalyptic theme, in order to explore what the apocalyptic might sound like, were it to be rendered musically. To do so, I will be drawing on Jacques Derrida's essay "Of an Apocalyptic Tone Recently Adopted in Philosophy," in which he formulates an understanding of the apocalyptic as "tone": the "revelator of some unveiling in process." Like Derrida's apocalyptic tone, Bone Machine can be interpreted as registering an idea of the apocalyptic as process and movement, wherein the act of revelation is conceived as a continual, often turbulent and confusing, unveiling. This apocalyptic process is registered both through the album's production - wherein the sounds are continually being stripped back and built on to one another to form unstable, transient song structures - and through its vocal delivery - which foregrounds the way in which tone can subvert and destabilize the meaning of the lyrics. The result is an idea of apocalypse which is not simply an ending to a narrative trajectory, nor which relies on genre-specific imagery or themes, but rather which obscures as much as it reveals, always drawing attention back to itself as a revelatory gesture. Indeed, the apocalyptic tone destabilizes and undermines some of the dominant assumptions central to narrative-based understandings of apocalypse, and as such my analysis aims to foreground the ways in which Bone Machine enables an original and, at times, subversive musical perspective on what has proven to be a remarkably resilient cultural theme.
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Denny, Christopher. "“All Will Be Well”: Julian of Norwich's Counter-Apocalyptic Revelations". Horizons 38, n.º 2 (2011): 193–210. http://dx.doi.org/10.1017/s0360966900008124.

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To resolve the impasse between various competing apocalypticisms, I suggest the writings of Julian of Norwich exemplify an eschatology that incorporates features of what Catherine Keller calls counter-apocalyptic while avoiding the risks of deconstructionist theology. Julian faced an impasse as she struggled to reconcile the traditional apocalyptic claim of the church that some human beings were damned with her own revelatory experience that “all would be well.” According to the long text of the Revelation of Divine Love, in facing this crisis Julian did not abandon the belief in divine omnipotence. Like Keller's position, Julian's apophatic counter-apocalyptices chews understandings of Christiane eschatology as the simple disclosure of divine power and justice. Instead, Julian's counter-apocalyptic is founded upon the vulnerability of Christ's body. Julian's vision of Christ's kenotic love transcends the impasse between eschatological determinism and Keller's process theology, and his love establishes a stronger foundation for a truly liberating eschatology.
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Leppäkari, Maria. "Apocalyptic Scapegoats". Journal of Religion and Violence 1, n.º 1 (2013): 38–47. http://dx.doi.org/10.5840/jrv20131118.

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Dellamora, Richard. "Apocalyptic Irigaray". Twentieth Century Literature 46, n.º 4 (2000): 492. http://dx.doi.org/10.2307/827844.

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Remes, Justin. "Apocalyptic Premeditations". Journal of Religion and Popular Culture 22, n.º 2 (junio de 2010): 1. http://dx.doi.org/10.3138/jrpc.22.2.001.

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Watkins, John. "Apocalyptic Diplomacy". Diplomatica 1, n.º 1 (10 de abril de 2019): 73–93. http://dx.doi.org/10.1163/25891774-00101010.

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Does the us president seek a war to end all war in the Middle East? Apocalyptic thinking is hardly a novelty when it comes to the United States, or to diplomacy. A look back at the 17th century, and the evolution of international thinking since, reminds us how durable such thinking can be.
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Byala, Gregory. "Apocalyptic Moderns". Samuel Beckett Today / Aujourd’hui 30, n.º 1 (9 de marzo de 2018): 145–59. http://dx.doi.org/10.1163/18757405-03001010.

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Abstract This article examines the influence that D.H. Lawrence had on the development of Beckett’s thinking. Drawing on Beckett’s letters and literary works, it argues that Lawrence played an important role in shaping Beckett’s negative attitude toward sexual accomplishment.
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Tesis sobre el tema "Apocalyptic"

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Prather, Russell R. W. "The apocalyptic argument /". Thesis, Connect to this title online; UW restricted, 1998. http://hdl.handle.net/1773/9414.

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Whateley, Anna. ""Surviving" adolescence : apocalyptic and post-apocalyptic transformations in young adult fiction". Thesis, Queensland University of Technology, 2010. https://eprints.qut.edu.au/37602/1/Anna_Whateley_Thesis.pdf.

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This study, entitled "Surviving" Adolescence: Apocalyptic and post-apocalyptic transformations in young adult fiction‖, analyses how discourses surrounding the apocalyptic and post-apocalyptic are represented in selected young adult fiction published between 1997 and 2009. The term ―apocalypse‖ is used by current theorists to refer to an uncovering or disclosure (most often a truth), and ―post-apocalypse‖ means to be after a disclosure, after a revelation, or after catastrophe. This study offers a double reading of apocalyptic and post-apocalyptic discourses, and the dialectical tensions that are inherent in, and arise from, these discourses. Drawing on the current scholarship of children‘s and young adult literature this thesis uses post-structural theoretical perspectives to develop a framework and methodology for conducting a close textual analysis of exclusion, ‗un‘differentiation, prophecy, and simulacra of death. The combined theoretical perspectives and methodology offer new contributions to young adult fiction scholarship. This thesis finds that rather than conceiving adolescence as the endurance of a passing phase of a young person‘s life, there is a new trend emerging in young adult fiction that treats adolescence as a space of transformation essential to the survival of the young adult, and his/her community.
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Gallant, Lorraine L. "Apocalyptic and non-apocalyptic anti-Episcopalianism in early modern England, 1558-1646". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0021/MQ49354.pdf.

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Leppäkari, Maria. "The end is a beginning : contemporary apocalyptic representations of Jerusalem /". Åbo : Åbo akademis förlag, 2002. http://catalogue.bnf.fr/ark:/12148/cb39140380x.

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Stock-Hesketh, Jonathan. "Law in Jewish intertestamental apocalyptic". Thesis, University of Nottingham, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361601.

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Fletcher, Nancy Helen. "Yeats, Eliot, and apocalyptic poetry". [Tampa, Fla] : University of South Florida, 2008. http://purl.fcla.edu/usf/dc/et/SFE0002483.

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Pearson, Simon. "D.H. Lawrence and the Apocalyptic Chapel". Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303559.

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Burris, Suzanne Lynn. "Pieter Bruegel the Elder's Apocalyptic Fortitude". Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278210/.

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This thesis examines Pieter Bruegel the Elder's Fortitude, 1560, a print from the Seven Virtues series. Fortitude stands out as an anomaly within the cycle because it contains several allusions to the Book of Revelation. The linkage of Fortitude to the writings of St. John is important because it challenges previous iconographic and iconological analyses of the composition. Analysis of Fortitude's compositional elements is provided, along with an examination of the virtue tradition. Additionally, an exploration of sixteenth-century apocalypticism is included, as well as an examination of the artistic influences that may have inspired Bruegel. This thesis concludes that Fortitude's apocalyptic allusions do not seem unusual for an artist familiar with St. John's prophecies, influenced by Hieronymus Bosch, and living in an age of apocalypticism.
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Thomas, Alan. "A critique of Paul Hanson's apocalyptic eschatology". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Drinnon, David A. "The apocalyptic tradition in Scotland, 1588-1688". Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3386.

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Throughout the seventeenth century, numerous Scots became convinced that the major political and religious upheavals of their age signified the fulfillment of, or further unfolding of, the vivid prophecies described in the Book of Revelation which foretell of the final consummation of all things. To date, however, an in-depth analysis of the evolution of Scottish apocalyptic belief during the seventeenth century has never been undertaken. This thesis utilizes a wide variety of source material to demonstrate the existence of a cohesive, persistent, and largely conservative tradition of apocalyptic thought in Scotland that spanned the years 1588 to 1688. Chapter One examines several influential commentaries on the Book of Revelation published by notable Scots during the decades either side of the Union of Crowns. These works reveal many of the principal characteristics that formed the basis of the Scottish apocalyptic tradition. The most important of these traits which became a consistent feature of the tradition was the rejection of millenarianism. In recent years, historians have exaggerated the influence of millenarian ideals in Scotland during the Covenanting movement which began in 1638. Chapter Two argues that Scottish Covenanters consistently denounced millenarianism as a dangerous, subversive doctrine that could lead to the religious radicalism espoused by sixteenth-century German Anabaptists. Chapter Three looks at political and religious factors which led to the general decline of apocalyptic expectancy in Scotland during the Interregnum. It also demonstrates how, despite this decline, Scottish apocalyptic thinkers continued to uphold the primary traits of the apocalyptic tradition which surfaced over the first half of the century. Lastly, Chapter Four explains how state-enforced religious persecution of Scottish Presbyterians during the Restoration period led to the radicalisation of the tradition and inspired the violent actions of Covenanter extremists who believed they had been chosen by God to act as instruments of his divine vengeance in the latter-days.
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Libros sobre el tema "Apocalyptic"

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Macleod, Wendy. Apocalyptic butterflies. New York, N.Y. (440 Park Avenue South, New York 10016): Dramatists Play Service, 1990.

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Messimer, MaryKate. Apocalyptic California. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-29920-9.

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Gittinger, Juli L. American Apocalyptic. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56160-3.

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Altizer, Thomas J. J. The Apocalyptic Trinity. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137276223.

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Cassegård, Carl y Håkan Thörn. Post-Apocalyptic Environmentalism. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-13203-2.

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Urabayen, Julia y Jorge León Casero, eds. Post-Apocalyptic Cultures. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-50510-2.

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Northrop, Frye, ed. The apocalyptic sublime. New Haven: Yale University Press, 1986.

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Davies, Philip. Apocalyptic. Oxford University Press, 2008. http://dx.doi.org/10.1093/oxfordhb/9780199237777.003.0023.

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Lee, Trina M. Apocalyptic. Independently Published, 2018.

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Palmatier, Joshua, Violette Malan, Tanya Huff, Seanan McGuire, Nancy Holzner, Stephen Blackmoore, James Enge, Blake Jessop, Jason Palmatier y S. C. Butler. Apocalyptic. Zombies Need Brains LLC, 2020.

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Capítulos de libros sobre el tema "Apocalyptic"

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Copping, Ryan. "Apocalyptic Futurism". En Palgrave Studies in the History of the Media, 131–51. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-60671-8_6.

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Rios, Abel. "Apocalyptic Dissenters". En The Routledge History of World Peace Since 1750, 199–207. New York : Routledge, 2018. | Series: The Routledge histories: Routledge, 2018. http://dx.doi.org/10.4324/9781315157344-16.

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Schneider, Jen, Steve Schwarze, Peter K. Bsumek y Jennifer Peeples. "Industrial Apocalyptic". En Under Pressure, 25–50. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-53315-9_2.

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Collins, John J. "Apocalyptic Literature". En The Blackwell Companion to the Hebrew Bible, 432–47. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166560.ch26.

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Di Leo, Jeffrey R. "Apocalyptic Fear". En Corporate Humanities in Higher Education, 45–56. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137361530_4.

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Norheim, Bård y Joar Haga. "Apocalyptic Fear". En The Three Fears Every Leader Has to Know, 41–61. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-08984-8_3.

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Prettyman, Gib. "Apocalyptic Visions". En The Palgrave Handbook of Utopian and Dystopian Literatures, 203–17. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-88654-7_16.

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Riesch, Hauke. "Apocalyptic visions". En Apocalyptic Narratives, 45–60. Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: Routledge studies in science, technology and society: Routledge, 2021. http://dx.doi.org/10.4324/9780429296680-4.

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Cholodenko, Alan. "Apocalyptic Animation". En Introducing Japanese Popular Culture, 243–54. 2a ed. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003302155-30.

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"Apocalyptic". En Johannine Writings and Apocalyptic, 299–324. BRILL, 2013. http://dx.doi.org/10.1163/9789004254879_007.

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Actas de conferencias sobre el tema "Apocalyptic"

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Sandvik, Tor. "APOCALYPTIC AND UTOPIAN MOTIVATION FOR CHANGE IN SOCIETY". En 23rd International Conference on Engineering and Product Design Education. The Design Society, 2021. http://dx.doi.org/10.35199/epde.2021.52.

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Cohen, Alexander Emil. "Challenging Transhumanist Apocalyptic AI Narratives Through Speculative Fabulation". En CHI '24: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2024. http://dx.doi.org/10.1145/3613905.3644047.

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Kurtoğlu, Ramazan. "Financial-Economic Crisis and Hollywood’s Social Transformation Operations by Horror Movies". En International Conference on Eurasian Economies. Eurasian Economists Association, 2014. http://dx.doi.org/10.36880/c05.01055.

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The fastest change and transition in the human history is neoliberal capitalism’s 30 year global free market politics project which affects every part of the world with 1978 Washington Consensus. According to John Gray who is a well known academician and an intellectual of the new right-wing, neoliberalism is an apocalyptic secular religion which is based on pagan and Christian values and its ultimate goal is post-apocalyptic heaven in the real world. The best marketing expert of this heaven is, Hollywood based American cinema industry in crisis as well as in regular times. In this study, the effects of the horror movies to the subconscious under economical crises period will be analyzed.
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BAKER, NATALIE D. "“SEDUCTIVE ATTRACTION” OF “APOCALYPTIC DESIRE”: PANIC, TRAUMA NEWS, AND PATHOGEN ARMEGGEDONS". En DISASTER MANAGEMENT 2021. Southampton UK: WIT Press, 2021. http://dx.doi.org/10.2495/dman210051.

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Zhang, Lei. "An Apocalyptic Imagery—Iris Murdoch’s Moral and Artistic Goodness in Major Fiction". En 2021 International Conference on Modern Educational Technology and Social Sciences (ICMETSS 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210824.027.

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Temple, Nick. "The Ritual Paths of Otium and Negotium: An Interpretive Study of Renovatio Imperii in the High Renaissance". En 1995 ACSA International Conference. ACSA Press, 1995. http://dx.doi.org/10.35483/acsa.intl.1995.29.

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During the Papacy of Julius I1 (1503-1513) an ambitious programme of Church reform was instigated with particular emphasis on apocalyptic and eschatological notions. This coincided with the inception of a new providential role of Rome. As both repository of memory and catalyst of utopian ideals the city of Rome became the centre of a unique programme of spiritual and physical renovation, instauratio Romae.
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Duggan-Haas, Don, Ingrid H. H. Zabel y Robert M. Ross. "FIRE AND BRIMSTONE AND FORT MCMURRAY: CONSIDERING THE IMPLICATIONS OF APOCALYPTIC RHETORIC IN CLIMATE COMMUNICATION". En GSA Annual Meeting in Denver, Colorado, USA - 2016. Geological Society of America, 2016. http://dx.doi.org/10.1130/abs/2016am-287746.

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Bezhan, O. A. "Post-apocalyptic motifs in Cormac McCarthy’s prose: a literary exploration of the novel “The Road”". En THE LATEST DEVELOPMENT TRENDS IN PHILOLOGICAL SCIENCE AND EDUCATION. Baltija Publishing, 2024. http://dx.doi.org/10.30525/978-9934-26-404-7-4.

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Mihet, Marius. "Subversive Freedoms in Stalinist Bucharest". En Conferință științifică internațională "Filologia modernă: realizări şi perspective în context european". “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2022. http://dx.doi.org/10.52505/filomod.2022.16.31.

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What were the chances of a poor provincial in the apocalyptic Bucharest of war and the first Stalinist years? Assuming that he would not have died in the war, and by some miracle, the young man would have had the chance to connect to the culture of the moment. Let′s follow the young writer Constantin Țoiu with an invisible camera, and let′s watch his destiny with the door ajar, while entering the atmosphere of utopian freedom of the first communist years. With degrees in philology and philosophy, he wants more than melting into the underground cultural world of Bucharest, which has gone through war and, recently, totalitarianism. The last utopia – that of freedom – was more attractive than anything.
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Kim, J., M. M. Wahidi, S. B. Smith y C. Kapp. "An Apocalyptic Dilemma: With the Rise of the Robot, Are We Doing Biopsies of Every Last of Us?" En American Thoracic Society 2024 International Conference, May 17-22, 2024 - San Diego, CA. American Thoracic Society, 2024. http://dx.doi.org/10.1164/ajrccm-conference.2024.209.1_meetingabstracts.a1876.

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Informes sobre el tema "Apocalyptic"

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McMillan, Joseph. Apocalyptic Terrorism: The Case for Preventive Action. Fort Belvoir, VA: Defense Technical Information Center, noviembre de 2004. http://dx.doi.org/10.21236/ada430091.

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Castro Carracedo, Juan Manuel. The Recapitulatio: An Apocalyptic Pattern in Middle English Literature. Edicions de la Universitat de Lleida, 2019. http://dx.doi.org/10.21001/itma.2019.13.01.

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McGinn, Bernard. The Meanings of the Millennium. Inter-American Development Bank, enero de 1996. http://dx.doi.org/10.18235/0006225.

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Augenblick, Ned, Jesse Cunha, Ernesto Dal Bó y Justin Rao. The Economics of Faith: Using an Apocalyptic Prophecy to Elicit Religious Beliefs in the Field. Cambridge, MA: National Bureau of Economic Research, diciembre de 2012. http://dx.doi.org/10.3386/w18641.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, octubre de 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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