Billboard announcing the end of the world on Main Street East in Hamilton, Ontario (photo: Barry Gray, The Hamilton Spectator)
May 21, at about 6 pm. At that time, the righteous will be Raptured (finally!), while the rest of us will be left behind to burn in eternal hell fire clean up the mess.
I love my hometown, but when end-of-the-world-mania reaches a place like Hamilton, it’s so over.
Story in The Spectator here.
The National Jukebox: more than ten thousand vintage recordings dating back a century available for free online from the Library of Congress.
The Library of Congress presents the National Jukebox, which makes historical sound recordings available to the public free of charge. The Jukebox includes recordings from the extraordinary collections of the Library of Congress Packard Campus for Audio Visual Conservation and other contributing libraries and archives. Recordings in the Jukebox were issued on record labels now owned by Sony Music Entertainment, which has granted the Library of Congress a gratis license to stream acoustical recordings.
At launch, the Jukebox includes more than 10,000 recordings made by the Victor Talking Machine Company between 1901 and 1925. Jukebox content will be increased regularly, with additional Victor recordings and acoustically recorded titles made by other Sony-owned U.S. labels, including Columbia, OKeh, and others.
Today is Protestant theologian Karl Barth‘s birthday (1886-1968).
The responses to Nicholas Graham’s query posted Sunday mention Karl Barth and include a digression into Frye’s attitude toward fascism, so we’re putting up two anniversary posts today: one relating to Barth and the other (below) to Nazi book burning.
Frye cites Barth on the metaphor of creation in Creation and Recreation:
I want to begin with what is called “creativity” as a feature of human life, and move from there to some of the traditional religious ideas about a divine creation. It seems to me that the whole complex of ideas and images surrounding the word “creation” is inescapably a part of the way that we see things. We may emphasize either the divine or the human aspect of creation to the point of denying the reality of the other. For Karl Barth, God is a creator, and the first moral to be drawn from this is that man is not one: man is for Barth a creature, and his primary duty is to understand what it is to be a creature of God. For others, the notion of a creating God is a projection from the fact that man makes things, and for them a divine creator has only the reality of a shadow thrown by ourselves. But what we believe, or believe that we believe, in such matters is of very little importance compared to the fact that we go on using the conception anyway, whatever name we give it. We are free, up to a point, to shape our beliefs; what we are clearly not free to do is alter what is really a part of our cultural genetic code. We can throw out varieties of the idea of creation at random, and these, in Darwinian fashion, will doubtless descend through whatever has the greatest survival value; but abolish the conception itself we cannot. (CW 4, 36)
Propaganda Minister Josef Goebbels oversees a book burning rally in front of the Berlin Opera House. A translation of Goebbles’ speech to the students assembled there after the jump.
On this date in 1933, the Nazis engaged in nationwide public book burnings. The Hitler regime had drawn up lists of scholars and writers unacceptable to the New Order as decadent, materialistic, and representative of “moral decline” and “cultural Bolshevism.” These included: Albert Einstein, Sigmund Freud, Alfred Döblin, Erich Maria Remarque, Carl von Ossietzky, Kurt Tucholsky, Hugo von Hofmannsthal, Erich Kästner, and Carl Zuckmayer.
Frye in Anatomy:
The only way to forestall the work of criticism is through censorship, which has the same relation to criticism that lynching has to justice. (CW 22, 6)
In “The Only Genuine Revolution”:
Historical imagination is a difficult thing to develop, and I’m not surprised that people shrink from trying to do it. But I’m always terrified when I hear the word “relevance” applied to education, because I can never forget that it was one of the jargon terms of the Nazis, and particularly the Nazi youth, around 1933 to 1934. That is, the professors around the universities that were being shouted down and hounded out of the place because they didn’t like Hitler were the people who didn’t understand the relevance of everything that was being studied to the Nazi movement. (CW 24, 167)