Sentences with phrase «more apocalyptic»

As the world within the high - rise collapses, the film is far more apocalyptic Mad Max than it is the swagger and martini parties of the privileged in Mad Men.

Sara Kenney has a much more apocalyptic view, in her new graphic novel Surgeon X.

FoE draws on the support of James Hansen, who contradicts the IPCC «consensus» with alarmist statements about meters of sea - level rise, yet escapes being called a «denier» on the basis that he differs from the mainstream in a more apocalyptic direction.

A false climate certainly stimulates inchoate fears and ever more apocalyptic scenarios which in turn support social engineering ambitions up to and including the overthrow of capitalism and democracy.

I'd say it'd be more apocalyptic (as per Dr. Venkman's «dogs and cats, living together» dictum) if the animals were migrating to environments * more * likely to result in their extinction;) Having said that, I acknowledge that a common view is that humanity is doing exactly that — not a physical migration, but an enforced anthropogenic man - handling of the entire biosphere towards a bad neighborhood in Earth's «state space», where we risk being stabbed by shadowy tipping points, mugged by run - away processes and distressed at the sight of an anoxic ocean vomiting over the local fauna.

What he wrote in the 1960s was comparatively mild, he suggested, telling Retro Report: «My language would be even more apocalyptic today.»

At least for the moment, it's tough imagining a picture with more apocalyptic juice.

-- Cleaner UI and more apocalyptic look!

Eventually, however, we work our way into the more apocalyptic scenarios — aliens and zombies top the list.

But while summer spectacles have grown ever larger in recent years, the monster movie — the original city - smashing genre — has mostly ceded the multiplexes to superheroes and more apocalyptic disaster films.

Ehrlich has said that if he wrote The Population Bomb today, he'd be even more apocalyptic than he was in 1968.

But absolutized, he promises more apocalyptic warfare in re

So the alarmist community has reacted predictably by issuing ever more apocalyptic statements, like the federal report» Global Change Impacts in the United States» issued last week which predicts more frequent heat waves, rising water temperatures, more wildfires, rising disease levels, and rising sea levels — headlined, in a paper I read, as «Getting Warmer.»

He is right to criticize the more apocalyptic of the president's critics for imagining that the shattering of their illusions of a permanent, post-nationalist, and post-Christian progressive settlement means the shattering of all our liberal freedoms.

Not exact matches

In a panel discussion in Silicon Valley Saturday, however, Musk took a more measured tone on AI, encouraging members of the audience to think about how to prevent it from progressing along a potentially apocalyptic path.

While most discussions of this topic focus on potential lost jobs or apocalyptic scenarios, these authors — Accenture's Paul R. Daugherty and H. James Wilson — see the glass as decidedly more than half full.

These theological visions come from many sources, including: apocalyptic books of the Bible from Daniel to Revelation; a nineteenth - century viewpoint on the end of times known as dispensational premillennialism; and images of the so - called «rapture» popularized in novels such as Hal Lindsey's The Late Great Planet Earth (1970) and the more recent Left Behind series.

In doing this, Hartman opts for the more «nomic» messianism of Moses Maimonides (eleventh century), with its emphasis on the creation of a just society, rather than for the messianism of Judah Halevi (tenth century), with its greater apocalyptic emphasis.

An extreme example is to be found in the exploitation of the more obscure «apocalyptic» writings» such as the Book of Daniel in the Old Testament and the book of Revelation in the New, which became the licensed playground of every crank.

And the reason for this is simple: Jesus was not less than the Jewish Messiah, or than the apocalyptic «Son of Man» seen in visions and dreams by his worshipers; (Rev. 1 - 13; Acts 7:56; etc.) he was — and is — in fact far more.

Some of the sayings seem to distinguish clearly between Jesus and the celestial figure so named; one or two might almost be translated «man» in general, or «men»; some of them identify Jesus with a celestial apocalyptic figure of the end of days to such an extent that the term is little more than an equivalent for the first person singular; and others view the celestial figure almost without reference to Jesus.

The Christian symbols that speak to those realities of negation — cross, apocalyptic, sin, the demonic, the radically incomprehensible, the hidden and revealed God — strike home to me today far more than they ever did before.

This is suggested in the parables of the weeds and of the dragnet referred to above (see Matthew 13: 24 - 30, 47 - 50) and still more vividly in the «signs of the end» found in the almost wholly apocalyptic chapters Mark 13 and Matthew 24.

Nothing is more absolving of personal responsibility than the apocalyptic theory.

This book is more than a collection of apocalyptic horror stories; it is in the authors» characterization a «can - do» book: a book about what you [meaning all of us] tan do to help restore the work ethic.»

Ancient apocalyptic represented a crisis in which it was a question whether the narrative vision could survive, and now, in the world of imaginative writing, it is equally or even more questionable whether narrative vision can survive.

The problem becomes even more complex when we turn to a special genre of literature, apocalyptic writings.

This ontological disjunction makes apocalyptic thinking an anthropological constant: time is always coming to an end for each individual, after which the world will be no more.

For example, the uneven joining of Jewish apocalyptic and Greek philosophical elements in a typical theology of death can perhaps be seen more clearly when typical theology is rethought in terms that are neither apocalyptic nor simply Greek - philosophical.

If there is one emphasis of the Seminar that appears to be unique within NT scholarship, it is perhaps our judgment that Jesus was not an apocalyptic firebrand, but more a teacher of sacred wisdom within the traditions of ancient Israel.

Nowhere in modernity is apocalypticism more open and manifest than it is in our great political revolutions, and if these begin with the English Revolution, this was our most apocalyptic revolution until the French Revolution, a revolution which innumerable thinkers at that time, and above all Hegel himself, could know as the ending of an old world and the inauguration of a truly new and universal world.

The current widely held belief in an apocalyptic second coming will be given more attention later, but the grounds for questioning it may here be indicated.

Adela Yarbro Collins summarizes the results of more recent study of apocalyptic writings in general and of Revelation in particular in» Reading the Book of Revelation in the Twentieth Century,» Interpretation 40 (1986): 229 - 242.

The exposure of the illusion which fixed an early date for the Lord's advent, while it threw some minds back into the unwholesome ferment of apocalyptic speculation, gave to finer minds the occasion for grasping more firmly the substantive truths of the Gospel, and finding for them a more adequate expression.

Nash promises to demonstrate that character education is a «deeply and seriously flawed» project, «unnecessarily apocalyptic... inherently authoritarian in its convictions... excessively nostalgic and premodern in its understanding of virtue, too closely aligned with a reactionary... politics, anti-intellectual in its curricular initiatives, hyperbolic in its moral claims, dangerously antidemocratic,» and more.

My deconstruction occurred when I realized that Jesus» end of the world predictions are all failed prophecies and that Jesus, if he existed, was nothing more than an apocalyptic prophet.

The biblical writers were fallible persons like ourselves and could have made mistakes, the more probably because current Jewish thought was full of apocalyptic imagery.

This investigation is so thorough, the emerging history of tradition so convincing and the application of what we have called the criterion of dissimilarity so careful, that we feel no need to do more than quote Bultmann's conclusion: «All these sayings contain something characteristic, new, reaching out beyond popular wisdom and piety and yet (they) are in no sense scribal or rabbinic, nor yet Jewish apocalyptic.

«Resurrection» is a term taken from the apocalyptic tradition, a [244] tradition that Jesus had more than passing familiarity with but which he persistently transformed, as we have observed — emphasizing God's present immediacy and intimacy.

The apocalyptic bent of Jesus becomes more evident when we look among his teachings for promises of peace.

On balance we can say that in choosing the way of the prophets Jesus was more comfortable with visions of the future that pictured the direct rule of God (the kingdom of God), or the gift of that rule to an apocalyptic Human One, than with the vision of a kingdom ruled by an earthly king of David's line.

While this book transmits rather than originates the apocalyptic position which Weiss had set forth, it popularized this position and created much more stir in the theological world.

But he might also have noted that some of Trump's more intellectual defenders have been no less apocalyptic, arguing that our society was on the brink of destruction, so the absolute need to disrupt its suicidal course justified even the election of a patently unfit miscreant to the presidency.

Yes, we all need to wake up, but some dreams are more dangerous than others, and in times of great social change and insecurity, there's nothing more dangerous than apocalyptic beliefs.

This concentration on the idea of revelation as God's plan is all the more insistent in what apocalyptic literature which was subsequently grafted on to the prophetic trunk, calls «apocalypse» — i.e., revelation in the strict sense of the word — the unveiling of God's plans concerning the «last days.»

As God's immanence in man continues to evolve toward a final apocalyptic goal of the complete identification of everything, so that God eventually will be all in all, the memory of the transcendent God becomes ever more distant and alien.

Right - wing higher law ideas are more likely to produce confrontational outcomes precisely because they are linked to a millenarian - apocalyptic view of history.

The more far - reaching danger is that militias will channel members to move from the outer reaches of acceptable politics to a darker world of apocalyptic racism and anti-Semitism.

Or perhaps, as some exegetes have argued, Jesus is suggesting a more eschatological success: Simon and his mates will pull the nets for the great apocalyptic catch, they will sit to cull the bad from the good, they will be like the angels or the courtiers of God's kingdom rather than part of the teeming masses to be judged.

The mental categories in which these developments of moral idea and ideal were taking place were various — sometimes apocalyptic, more often not — and in no case can one judge the value of the ethical insights that emerged by the mental patterns which happened to give them temporary housing.