Historicist-inspired diagnoses of modernity, 1935
Herman Paul

Introduction ‘“Post-Christian Era”? Nonsense!’ declared one of Europe’s foremost theologians, Karl Barth, in August 1948, at the first assembly of the World Council of Churches in Amsterdam. How do we come to adopt as self-evident the phrase first used by a German National Socialist, that we are today living in an ‘un-Christian’ or even ‘post-Christian’ era? … How indeed do we come to the fantastic opinion that secularism and godlessness are inventions of our time

in Post-everything
Open Access (free)
An intellectual history of post-concepts

What does it mean to live in an era of ‘posts’? At a time when ‘post-truth’ is on everyone’s lips, this volume seeks to uncover the logic of post-constructions – postmodernism, post-secularism, postfeminism, post-colonialism, post-capitalism, post-structuralism, post-humanism, post-tradition, post-Christian, post-Keynesian and post-ideology – across a wide array of contexts. It shows that ‘post’ does not simply mean ‘after.’ Although post-prefixes sometimes denote a particular periodization, especially in the case of mid-twentieth-century post-concepts, they more often convey critical dissociation from their root concept. In some cases, they even indicate a continuation of the root concept in an altered form. By surveying the range of meanings that post-prefixes convey, as well as how these meanings have changed over time and across multiple and shifting contexts, this volume sheds new light on how post-constructions work and on what purposes they serve. Moreover, by tracing them across the humanities and social sciences, the volume uncovers sometimes unexpected parallels and transfers between fields usually studied in isolation from each other.

Open Access (free)
Post-concepts in historical perspective
Herman Paul

what new reality President Trump was propelling his country. 2 This does not merely apply to the Word of the Year 2016. Post-truth is one of many post-concepts that commentators use in their attempts to make sense of a changing world. Western societies are routinely described as post-industrial, post-traditional, and post-Christian. Our world order is labelled as post-Cold War, post-American, post-neoliberal, and post-hegemonic. Post-racial and post-ethnic are among the most emotionally charged and politically loaded

in Post-everything
Open Access (free)
Lessons for future posts
Adriaan van Veldhuizen

national contexts to a transnational context, and post-Christian transferred from critics of religion to Christian authors. Posthumanism moved from cultural critique to philosophical and futuristic discourses. Sooner or later, most post-concepts start to move, so that research on post-concepts inevitably tends to become interdisciplinary. Interconnectedness of post-concepts As mentioned, many authors have asked whether the ‘post’ in ‘post-X’ is the same as the ‘post’ in ‘post-Y’. This kind of question is relevant, as

in Post-everything
K. Healan Gaston

until Greeley picked it up and gave it new life in his August 1966 presidential address to the American Catholic Sociological Society. The published version, ‘After Secularity: The Neo-Gemeinschaft Society: A Post-Christian Postscript’, declared that the Church and the modern world were moving from a ‘post-Christian age’ into a ‘post-secular age’. A number of recent developments informed Greeley’s analysis. As a liberal Catholic and a parish priest, as well as a sociologist, he was centrally concerned to make Catholicism

in Post-everything
Open Access (free)
A rare example of a post-concept in economics
Roger E. Backhouse

, the first edition of which filled four large volumes and the second edition eight volumes, is postmodernism, a concept clearly brought in from outside the discipline. 39 It seems likely that the reason for this is that, irrespective of the reality that lies behind this, most economists see themselves as scientists. For scholars in the humanities, concepts such as postmodernism, post-imperial or post-Christian play an analytical role: they form important components in accounts and analyses of literature, history or

in Post-everything
Yolande Jansen, Jasmijn Leeuwenkamp, and Leire Urricelqui

late in comparison to some earlier adjective ‘posts’ that had emerged as periodizing markers and sociological-historical adjectives, such as ‘post-Christian’, ‘post-colonial’ and ‘post-secular’. 32 It came up in tandem with other ‘post-isms’ such as postmodernism and poststructuralism in the 1970s. These notions were characterized by their origins in academic contexts. However, they soon became public notions that summarized a rejection of the ways in which European modernity had tended to hide its colonial

in Post-everything
Jerry Weinberger

other than a work of nature, a work of art, an imposture, and an illusion. It must also be for a divine and excellent end. It must be for the good. Now Bacon stresses over and over again that great damage to both reason and religion results from confusing the realms of the natural and the divine. This was, he says, the great defect of ancient (pagan) thought and as well of post-Christian thought to the extent that it was balefully influenced by the major ancient thinkers, Plato and Aristotle. Bacon argues accordingly that there is little we can learn about God from

in Francis Bacon’s New Atlantis
An unexpected text in an unexpected place
Michelle Elleray

the erasure of pre-Christian spirituality and attendant cultural practices. While LMS publications for a British readership drew a sharp line between a pre-Christian and post-Christian Pacific, the reality in the region was more complex. The connection between the traditional and the new is evident also in the realm of writing, since one of the first uses Cook Islanders found for the alphabetic literacy introduced through missionaries was the recording of family genealogies that were integral to the intergenerational passage of land and hereditary titles. 37

in Worlding the south