Tragedy And After

What happened to Greek tragedy after the death of Euripides? This book provides some answers, and a broad historical overview.

In the spring of 1996, Lou Kasischke joined renowned climber Rob Hall's Mount Everest expedition. When he said goodbye to his wife, Sandy, he knew he faced major physical and mental challenges against rock, snow, ice, avalanches, and extreme high altitude to climb the highest mountain in the world.What Lou didn't know was that he also stood at the threshold of a living hell. Six weeks later near the top, things went wrong. Lou and his fellow climbers faced a challenge even greater than the mountain -- the internal struggle about what to do when you are close but out of time. There were no second chances. Decisions were made. Some lived. Some died. It was the worst tragedy in Mount Everest history.Lou wrote his account of the events 16 years ago in the aftermath of the tragedy, but only now is he ready to let it go. He tells two stories. One is about the historic events. His perspective and analysis about what happened and what went wrong have never been told, and his account differs markedly from what others have written. The truth in the story depends on who is telling it. Lou Kasischke believes that some of the truth may never be told.Lou also tells a very personal story about how he came back home. An inspiring story about where to go for inner strength when facing a tough decision. A story about his wife Sandy's part in his survival. A story about what he heard, after the wind -- the voice of the heart. A love story.

Billions of dollars were hastily poured into the global banking system in a frantic attempt at financial stabilisation. So why has it not been possible to bring the same forces to bear in addressing world poverty and environmental crisis? In this take-no-prisoners analysis, Slavoj Zizek frames the moral failures of the modern world in terms of the epoch-making events of the first decade of this century. What he finds is the old one-two punch of history: the jab of tragedy, the right hook of farce. In the attacks of 9/11 and the global credit crunch, liberalism dies twice: as a political doctrine and as an economic theory. The election of Donald Trump only confirms the bankruptcy of a liberal order on its last legs. First as Tragedy, Then as Farce is a call for the left to reinvent itself in the light of our desperate historical situation. The time for liberal, moralistic blackmail is over.

Agent Orange, the 9/11 Victim Compensation Fund, the Virginia Tech massacre, the 2008 financial crisis, and the Deep Horizon gulf oil spill: each was a disaster in its own right. What they had in common was their aftermath -- each required compensation for lives lost, bodies maimed, livelihoods wrecked, economies and ecosystems upended. In each instance, an objective third party had to step up and dole out allocated funds: in each instance, Presidents, Attorneys General, and other public officials have asked Kenneth R. Feinberg to get the job done. In Who Gets What?, Feinberg reveals the deep thought that must go into each decision, not to mention the most important question that arises after a tragedy: why compensate at all? The result is a remarkably accessible discussion of the practical and philosophical problems of using money as a way to address wrongs and reflect individual worth.

On a sunny afternoon in November 2010, in the beautiful Paparoa Range of the South Island of New Zealand, a massive explosion rocked an underground coal mine. Later that day two ashen men stumbled from the entrance. Twenty-nine men remained unaccounted for.

Climate engineering is a dystopian project. But as the human species hurtles ever faster towards its own extinction, geoengineering as a temporary fix, to buy time for carbon removal, is a seductive idea. We are right to fear that geoengineering will be used to maintain the status quo, but is there another possible future after geoengineering? Can these technologies and practices be used to bring carbon levels back down to pre-industrial levels? Are there possibilities for massive intentional intervention in the climate that are democratic, decentralised, or participatory? These questions are provocative, because they go against a binary that has become common sense: geoengineering is assumed to be on the side of industrial agriculture, inequality and ecomodernism, in opposition to degrowth, renewable energy, sustainable agriculture and climate justice. After Geoengineering rejects this binary, to ask: what if the people seized the means of climate production? Both critical and utopian, the book examines the possible futures after geoengineering. Rejecting the idea that geoengineering is some kind of easy work-around, Holly Buck outlines the kind of social transformation that would be necessary to enact a programme of geoengineering in the first place.