Chaos Imagined

The stories we tell in our attempt to make sense of the world—our myths and religion, literature and philosophy, science and art—are the comforting vehicles we use to transmit ideas of order. But beneath the quest for order lies the uneasy dread of fundamental disorder. True chaos is hard to imagine and even harder to represent. In this book, Martin Meisel considers the long effort to conjure, depict, and rationalize extreme disorder, with all the passion, excitement, and compromises the act provokes. Meisel builds a rough history from major social, psychological, and cosmological turning points in the imagining of chaos. He uses examples from literature, philosophy, painting, graphic art, science, linguistics, music, and film, particularly exploring the remarkable shift in the eighteenth and nineteenth centuries from conceiving of chaos as disruptive to celebrating its liberating and energizing potential. Discussions of Sophocles, Plato, Lucretius, Calderon, Milton, Haydn, Blake, Faraday, Chekhov, Faulkner, Wells, and Beckett, among others, are matched with incisive readings of art by Brueghel, Rubens, Goya, Turner, Dix, Dada, and the futurists. Meisel addresses the revolution in mapping energy and entropy and the manifold effect of thermodynamics. He then uses this chaotic frame to elaborate on purpose, mortality, meaning, and mind.

From its original meaning as a gaping void, or the emptiness that precedes the whole of creation, chaos has taken on the exclusive meaning of confusion, pandemonium and mayhem. This definition has become the overarching word to describe any challenge to the established order; be it railway strikes or political dissent, any unexpected event is routinely described in the media and popular parlance as 'chaos'. In his incisive new study, Stuart Walton argues that this is a pitifully one-dimensional view of the world, as he looks to many of the great social, political, artistic and philosophical advances that have emerged from periods of disorder and from the refusal to think within the standard paradigms. Exploring this worldview, Walton contends that we are superstitious about states of affairs in which anything could happen because we have been taught to prefer the imposition of rules in every aspect of our lives, from our diets to our romances. Indeed, in An Excursion through Chaos he demonstrates how it is these very restrictions that are responsible for the alienation that has characterised postwar society, a state of disengagement that could have been avoided if we had taken a less fearful attitude towards the unravelling of order.

Hermann Gunkel was a scholar in the generation of the origins of Assyriology, the spectacular discovery by George Smith of fragments of the “Chaldean Genesis,” and the Babel-Bibel debate. Gunkel’s thesis, inspired by materials supplied to him by the Assyriologist Heinrich Zimmern, was to take the Chaoskampf motif of Revelation as an event that would not only occur at the end of the world but had already happened at the beginning, before Creation. In other words, in this theory, one imagines God in Genesis 1 as first having battled Rahab, Leviathan, and Yam (the forces of Chaos) in a grand battle, and only then beginning to create. The problem with Gunkel’s theory is that it did not simply identify common elements in the mythologies of the ancient Near East but imposed upon them a structure dictating the relationships between the elements, a structure that was based on inadequate knowledge and a forced interpretation of his sources. On the other hand, one is not entitled to insist that there was no cultural conversation among peoples who spent the better part of several millennia trading with, fighting, and conquering one another. Creation and Chaos attempts to address some of these issues. The contributions are organized into five sections that address various aspects of the issues raised by Gunekl’s theories.

James Edward Oglethorpe turned his back on Oxford University, his family's Jacobite schemes, and a career as courtier to a prince to settle as an English country squire. But history was not to let him stay unnoticed. As a member of Parliament in the eighteenth century, Oglethorpe fought for debtors? rights and prison reform, and when he gained them, volunteered to found a new colony in America. Under his direction, settlements were established, strong bonds were formed with the Creek Indians, and the colony of Georgia flourished. He guided it during its formative years and protected it during war with Spain. That alone should have assured Oglethorpe of his place in history...but as he learned, politics and fortune are fickle. In this captivating biography, Joyce Blackburn details the career and life of this gallant gentleman, hero, visionary, and patriot.

This volume is concerned with exploring sectarian attitudes toward wealth and the economic practices that gave rise to and issued from those attitudes. An introductory chapter establishes the state of the question. Three subsequent chapters focus on major sectarian texts: the Damascus Document, the Rule of the Community, and 4QInstruction A. Other sectarian and non-sectarian texts that mention wealth are discussed in a fifth chapter, while archaeological evidence from the Qumran region and contemporary documentary texts are introduced in chapters seven and eight. Finally, ancient secondary testimony on Essene economic practices is discussed. The book breaks new ground in arguing for several biblical rationales for the practice of shared wealth. Its integration of archaeological and documentary evidence sheds surprising new light on the economic organization of the Qumran community.