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Journal articles on the topic 'Quest for life eternal'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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1

Lavazza, Andrea, and Mirko Garasic. "Vampires 2.0? The ethical quandaries of young blood infusion in the quest for eternal life." Medicine, Health Care and Philosophy 23, no. 3 (May 23, 2020): 421–32. http://dx.doi.org/10.1007/s11019-020-09952-5.

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2

Seifert, Volker. "Clinical management of petroclival meningiomas and the eternal quest for preservation of quality of life." Acta Neurochirurgica 152, no. 7 (April 25, 2010): 1099–116. http://dx.doi.org/10.1007/s00701-010-0633-6.

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3

Wile, D. "29. The changing concept of aging and the quest for immortality." Clinical & Investigative Medicine 30, no. 4 (August 1, 2007): 43. http://dx.doi.org/10.25011/cim.v30i4.2789.

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The desire to extend human lifespan has spurred scientific and philosophical interest back to the earliest recorded piece of human literature, the Epic of Gilgamesh, which documents the quest of a mythical king to become immortal. In the intervening years between then and now, and particularly in the last century, human lifespan has increased dramatically. Though it is commonly held that there is an upper biological limit to human lifespan, there are some who believe its recent meteoric rise can continue indefinitely. The story of human lifespan has two largely separate prongs: that of the important advances in sanitation, agriculture and medicine that have effected the greatest change in our life expectancy, and the recurring myth, legend and popular beliefs surrounding greatly advanced or eternal human life. In recent years, the myth and science of life expectancy have coalesced, creating a core group of people who believe that immortality is a technically achievable goal. Such claims have muddied the concept of aging such that it is now commonly described as both a disease process and a fundamental part of life. Hackler C. Extending the life span: Mythic desires and modern dangers. HEC Forum, 2006; 16:182-196. Holliday R. Aging is no longer an unsolved problem in biology. Ann. N.Y. Acad. Sci. 2006; 1067:1-9. Rando TA. Stem cells, ageing and the quest for immortality. Nature 2006; 441:1080-1086.

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4

荆, 瑞歌. "Quest for the Meaning of Life in the Post-God Era: On Blood Meridian from the Perspective of Nietzsche’s Eternal Recurrence." World Literature Studies 06, no. 02 (2018): 45–54. http://dx.doi.org/10.12677/wls.2018.62007.

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5

Harris, Jane Gary. "The “Latin Gerundive” as Autobiographical Imperative: A Reading of Mandel'shtam's Journey to Armenia." Slavic Review 45, no. 1 (1986): 1–19. http://dx.doi.org/10.2307/2497918.

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Journey to Armenia, Osip Mandel'shtam's most autobiographically engaged masterpiece of the 1930s is no ordinary journey.2 Written in Moscow during the summer of 1931, a year after his six-month sojourn in Armenia and Georgia, this contemplative journey adheres to an “itinerary” shaped by the path Mandel'shtam followed both in his quest for truth—“that truth which helps us to form a better sense of ourselves in tradition”—and in his search for a method to articulate that truth—a “method of creative cognition, a suitable means of gaining a sense of life.” His “method of creative cognition” mediates between the poet's contemplation of contemporary reality and his meditation on the mystery of creation, or the creative impulse, whose origins he seeks in the deepest structures of language and legend, whose eternal principles he ponders in the organic phenomena of nature, and whose multiplicity of expression he experiences in the art, architecture, and archaeology of Armenia.

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Gibson, Mary Ellis. "HENRY MARTYN AND ENGLAND’S CHRISTIAN EMPIRE: REREADING JANE EYRE THROUGH MISSIONARY BIOGRAPHY." Victorian Literature and Culture 27, no. 2 (September 1999): 419–42. http://dx.doi.org/10.1017/s106015039927204x.

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IN 1814 THE YOUNG Thomas Babington Macaulay tried his hand at the couplet to memorialize one of his Evangelical family’s heroes. Henry Martyn, chaplain to the British East India Company, had died in 1812 on his way home from duties in the east. With an adolescent’s enthusiasm for battle Macaulay engaged the tropes of spiritual quest and violent conquest that accompanied the evangelical spirit. To Martyn’s efforts he attributed, “Eternal trophies! Not with carnage red, / Not stained with tears by hapless captives shed, / But trophies of the Cross!” (281). Military violence gives way to conquest in a higher sphere, the world of the mission field. Nearly a half century later George Eliot evoked Martyn’s spiritual heroism at the outset of her career as a fiction writer. In Scenes of Clerical Life, Janet Dempster finds the inspiration to reform her life by reading the Memoir of Henry Martyn. Martyn’s example nerves her to engage in self-sacrifice and is the catalyst for her return to the scene of domestic violence; in an act of self-conquest Janet assumes the role of model wife and forgiving Christian.

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Sarbasov, B., G. Orynhanova, and Z. Egizbayeva. "THE IMAGE OF CONTEMPORARIES IN THE ORALKHAN BOKEI’S STORY «BARI DE MAIDAN»." BULLETIN Series of Philological Sciences 73, no. 3 (July 15, 2020): 273–78. http://dx.doi.org/10.51889/2020-3.1728-7804.41.

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The article deals with the essence and meaning of Oralkhan Bokei’s stories and narratives. The ways of creating images of heroes in the Oralkhan Bokei’s stories and narratives are analyzed. The writer poses an issue going through time and remaining relevant. O. Bokei, through a contemporary hero, presents the problems of contradictory person who is eager to know the meaning of life. O. Bokei was able to show a deep and dramatic processes of destruction of harmony in the relationships, leaving of man from the earth. The characters of such heroes as Aka, Alma, and Kumyray are depicted in tense moments of crisis: choice, self-knowledge, memories, and frustration. The search for answers to eternal questions about the meaning of life and the continuity of generations requires the writer to analyze the feelings and innermost spiritual experiences of a contemporary. In the spiritual and moral quest, each of the characters shows their own nature. The modern Bokei’s hero reflects the situation of moral and cultural vacuum: traditional values developed by the millennial way of life were devalued in the eyes of young people. This is the reason for the tragedy of a whole generation of our contemporaries, masterfully reflected in the Oralkhan Bokei’s wok.

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8

Phan, Peter C. "Book Review: The Mansion of Happiness: A History of Life and Death, Immortality: The Quest to Live Forever and How it Drives Civilization, Eternal Consciousness." Theological Studies 74, no. 2 (May 2013): 501–3. http://dx.doi.org/10.1177/004056391307400225.

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9

Palade, Tereza-Brindusa. "Why Thinking in Faith? A Reappraisal of Edith Stein’s View of Reason." Forum Philosophicum 15, no. 2 (December 20, 2010): 401–12. http://dx.doi.org/10.35765/forphil.2010.1502.27.

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This paper intends to question the conventional wisdom that philosophy should limit its endeavours to the horizon of modern transcendentalism, thus rejecting the presuppositions of faith. By reappraising Edith Stein's views of faith and reason, which are also shared by the magisterial document of John Paul II, Fides et ratio, an argument for the possibility of “thinking in faith” is put forward. But why would it be important nowadays to engage in rational research in philosophy in a quest for truth which also draws its inspiration from faith? First of all, as I shall argue, because the two great modern transcendental projects, namely the Kantian and the Husserlian one, which were both in tune with Spinoza's project to liberate philosophical reason from theology, have failed. Secondly, because “faith” (fides) is not based on “irrational sentiments,” but is “intellectual understanding,” as Edith Stein argues. Third, because the natural light of the created intellect is, as was shown by St. Thomas Aquinas, a participated likeness of the supernatural light of the uncreated divine intellect. Therefore, even the natural philosopher gets their own light from the eternal Truth of faith. Finally, by following another Thomistic stance, one may argue that the end of human life is an intelligible one: the contemplation of God. In order to attain this end, the human being should endeavour to attain as much as is possible, in an intelligible way, the thing desired. Even if the philosophical inquiry has its own limits, it may however sustain such progress towards the end of human life.

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Zlatović, Anja. "Until Death Do Us Part and They Upload Us Into Clones: An Analysis of Film Narratives About Mind Uploading and the Myth of Immortality." ISSUES IN ETHNOLOGY AND ANTHROPOLOGY 16, no. 2 (July 19, 2021): 529–48. http://dx.doi.org/10.21301/eap.v16i2.9.

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The fear of death and the myth of immortality are themes long present in various narratives, whether literary or visual. Science fiction as a genre offers us many venues for new explorations of this idea. Mind uploading is one of them. This fictional technique, related to cloning, is performed when the mind and consciousness of a person are transferred to another biological body or machine with the help of technology. In this way, a person continues their social life through their brain functions. This paper looks at four separate recent screen narratives – the movies Self/less, Transcendence, and Replicas, and the episode “Be Right Back” of the TV show Black Mirror. With the help of Tzvetan Todorov’s structural analysis, we find clauses that are present in all of the plots and see what ideas and topics they share. The paper also uses the idea of anthropological reading of science fiction and therefore uses scientific research to analyze these themes. By looking at anthropological findings of immortality, mortality, death in modern society, and digital techniques, we see how the analyzed narratives portray a unique mixture of fear of and longing for all the mentioned processes and ideas. Finally, this paper shows how science fiction could possibly reflect reality – both through presenting thoughts of society and inspiring future technological advances and ideas (in this case, the quest for immortality). While humans are still far from achieving eternal life, the mentioned screen narratives portray the growing stream of ideas that deal with mind uploading in the age of the internet and social media.

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11

Raath, Andries Gerhardus. "TUSSEN DIE AARDSE JERIGO EN DIE HEMELSE JERUSALEM. RUTGER SCHUTTE (1708-1784) EN DIE PELGRIMSMOTIEF IN SUSANNA SMIT (1799-1863) SE GODSDIENSTIGE DAGBOEKE." Studia Historiae Ecclesiasticae 42, no. 3 (January 23, 2017): 85–101. http://dx.doi.org/10.25159/2412-4265/1820.

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Rutger Schutte (1708-1784), the pietistic author of popular hymnbooks, composed his spiritual verses at a time the religious culture of Pietism was approaching its zenith in the Netherlands and other European countries. In addition to his contribution to Een Nieuw Bundeltje Uitgeknipte Geestelyke Gezangen [A new collection of suitable spiritual songs] (third edition, 1721), he composed three collections of Stichtelijke Gezangen [Edifying hymns] from the early 1760s. In addition to the extensive prefaces in these collections, Schutte added long annotations, thereby creating the impression of academic depth – a style which elicited much criticism. However, Schutte’s hymns introduced a new popular culture of hymn-singing. At the time of his death his hymns had found staunch adherents in many spheres of life. This essay identifies several themes central to Schutte’s hymns: the quest for practical piety; the tension between the heavenly Jerusalem and the earthly Jericho; and the spiritual marriage bond between Jesus and the believer. These themes also surface prominently in the spiritual diaries of the Voortrekker woman Susanna Smit. The entries in her diaries from the early 1840s reflect extracts from Schutte’s hymn “The voyage to Jerusalem” in particular. Her descriptions of and reflection on the metaphor of the Christian pilgrim’s voyage to the eternal Jerusalem served as an important point of reference in her spiritual exercises.

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12

Rossi, Ernest Lawrence. "The eternal quest." Psychological Perspectives 22, no. 1 (January 1990): 5–23. http://dx.doi.org/10.1080/00332929008408087.

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13

Crubellate, João Marcelo. "Il concetto di Lavoro e la possibilità di una Filosofia Sociale in Sören Kierkegaard/The concept of labor and the possibility of a social philosophy in Søren Kierkegaard." Pensando - Revista de Filosofia 5, no. 9 (October 5, 2014): 41. http://dx.doi.org/10.26694/pensando.v5i9.1953.

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Sommario: Il mio obiettivo in questo testo è discutere la nozione di lavoro produttivo nell’ambito della opera di Kierkegaard, con speciale atenzione alla teoria degli stadi esistenziali. Partendo dal concetto di uomo come un essere relazionale cioè che si rapporta a sé stesso ed alle altre persone, cerco di esaminare come il teologo danese descrive il lavoro in ogni stadio (l’estetico, l’etico e poi il religioso). Mentre si può dire che nell’etico il lavoro (come approfondimento dell’interiorità e come lavoro produttivo) sia il dovere di ogni uomo, dovere che lo porta all’universale, e nell’estetico che il lavoro sia una noiosa attività almeno quando non si riesce ad svilupparsi qualche talento speciale, nel religioso tutto cambia. Nello stadio religioso l’altro è il prossimo cioè un somigliante e quindi l’esistenza umana prende come scopo un attuarsi del sé verso ad una possibilità che si trova oltre sé stesso, una possibilità che Kierkegaard designa come coscienza eterna. Dunque il lavoro diventa sfera anche per la manifestazione dello umano come coscienza e libertà e non soltanto uno sforzo per soddisfare le necessità materiale dell’uomo come individuo di una spezie animale.Abstract: My purpose here was to discuss the notion of productive work in the philosophy of Kierkegaard. I put special attention upon the so-called theory of the life’stages. Firstly I take the concept of man as a relational being, that is a being that related himself to himself and to the other people. Then I examine Kierkegaardian discussion of the concept of work in each stage: the esthetic, the ethical and the religious. It is possible to affirm that while in the ethical the work (both as the inner working of the personality and as productive work) is an universal duty, and for the esthetic it is a boring activity or at the best, is one occasion for exercising a special talent, in the religious everything changes. In the religious the Other person with whom the Self relates himself must be taken as the biblical-neighbour and so the human life takes a diferente purpose: become conscious of his own eternal calling. In the same sense working becomes a way of developing the most important atributes of human beings – his self-conscience and his liberty – more than a way of caring about the material necessities of life as an individual of an animal specie. Key words: Life’stages; Work; Subjectivity

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14

Sontag, Frederick. "Eternal Life?" Faith and Philosophy 3, no. 1 (1986): 78–84. http://dx.doi.org/10.5840/faithphil1986317.

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15

Johnson, John M. "Eternal Life." Illness, Crisis & Loss 2, no. 3 (July 1992): 65. http://dx.doi.org/10.2190/il2.3.m.

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16

Mumase, Gurudev. "Life Eternal." Journal of Indian Studies 10 (October 17, 2020): 12–17. http://dx.doi.org/10.22452/jis.sp2013no1.3.

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17

Gross, Anna L. "Eternal Life." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 4 (December 2017): 291. http://dx.doi.org/10.1177/1542305017741846.

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18

Voss, Stephen. "Understanding Eternal Life." Faith and Philosophy 9, no. 1 (1992): 3–22. http://dx.doi.org/10.5840/faithphil1992915.

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19

Mupotsa, Danai S. "Feeling backwards: temporal ambivalence in An African City." Feminist Theory 20, no. 2 (February 25, 2019): 201–14. http://dx.doi.org/10.1177/1464700119831542.

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The turn to optimism makes figures of progress, consumption, self-making and empowerment appear in various genres of chick-lit. These narratives, however, are often still shaped by a depressive tone that is distinct from one that says that women have more options than happy-ever-after, even while heterosexual romance remains a structuring force. This article takes the Ghanaian web-series An African City as its example to explore this ambivalence. An African City offered its first season in 2014 and was immediately received as ‘Africa’s own Sex and the City’, praised for challenging the image of a backward Africa, while criticised for offering an unrealistic account of life for urban African women. The series is set around the lives of five women, one of whom plays the leading role as narrator. The ‘African city’ serves as another character, rather than a mere backdrop for the action to unfold. I argue that the various characters perform an ongoing ambivalence towards progress, always stuck in a look backward. It is not simply that the quest for romance fails as part of the drama, but that the drama of failure itself folds onto both the African city and African women as figures that remain eternally stuck in their relation to the temporalities that accrue around modernity.

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20

Aoyagi, Machiko. "In Quest of Definitions of Race and Minzoku: Is the Eternal Triangle Eternal?" TRENDS IN THE SCIENCES 1, no. 4 (1996): 49–50. http://dx.doi.org/10.5363/tits.1.4_49.

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21

Kuhlmann, Martin K. "The Eternal (Nocturnal) Quest for Better Dialysis Outcomes." Journal of the American Society of Nephrology 23, no. 4 (March 15, 2012): 571–73. http://dx.doi.org/10.1681/asn.2012020210.

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22

Bracey, Gerald W. "Our Eternal (and Futile?) Quest for High Standards." Phi Delta Kappan 91, no. 4 (January 2010): 75–77. http://dx.doi.org/10.1177/003172171009100418.

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23

Reinhardt, U. E. "The eternal quest of paying properly for healthcare." European Heart Journal 34, no. 26 (July 2, 2013): 1950–53. http://dx.doi.org/10.1093/eurheartj/eht062.

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24

Wilson, Patrick A. "Death and Eternal Life." American Catholic Philosophical Quarterly 71, no. 1 (1997): 113–16. http://dx.doi.org/10.5840/acpq19977118.

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25

Carlisle, Clare. "Spinoza On Eternal Life." American Catholic Philosophical Quarterly 89, no. 1 (2015): 69–96. http://dx.doi.org/10.5840/acpq201412842.

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26

Smith, Brian. "Book Review: Eternal Life?" Theology 88, no. 721 (January 1985): 47–49. http://dx.doi.org/10.1177/0040571x8508800110.

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27

Vatter, Miguel. "Eternal Life and Biopower." CR: The New Centennial Review 10, no. 3 (2010): 217–49. http://dx.doi.org/10.1353/ncr.2010.0035.

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28

Vatter, Miguel. "From Bare Life to Eternal Life." Philosophy Today 60, no. 2 (2016): 565–81. http://dx.doi.org/10.5840/philtoday2016602113.

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29

Keylor, William R. "The Eternal Quest for a Place in the Sun." Diplomatic History 28, no. 4 (September 2004): 599–605. http://dx.doi.org/10.1111/j.1467-7709.2004.00440.x.

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30

DiChristina, Mariette. "Life Quest." Scientific American 302, no. 1 (January 2010): 6. http://dx.doi.org/10.1038/scientificamerican0110-6.

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31

Kolodnyi, Anatolii M. "Eternal life in religious memory." Ukrainian Religious Studies, no. 77 (March 15, 2016): 134–44. http://dx.doi.org/10.32420/2016.77.642.

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We are all mortal. A religious person finds comfort in this eternal life in faith in some eternal afterlife, strives to promote some supernatural forces and, through the mediation of clergy and various ritual activities, to receive it and continue there, in fiftaazed by it or derived from denominational teachings, in other words in complete bliss your immortality. The achievement of the saving mission of Jesus Christ in his religion is that he "died death overcame". Christianity thus emerged as a spiritual means of satisfying the desires of the faithful to immortality. However, in such immortality, they are taught only to believe, because in reality even the resurrection of Jesus Christ is not proven, moreover, and fifthasized, because in the Gospel of Matthew (Ch. 27-28) it is simply said about the abduction and transference of his body. For a Christian, if Jesus did not resurrect, then faith in him is useless.

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32

Kohn, Livia. "Eternal Life in Taoist Mysticism." Journal of the American Oriental Society 110, no. 4 (October 1990): 622. http://dx.doi.org/10.2307/602892.

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33

Dyuzhina, Olga. "Temporary and eternal: composer's life." Muzykal'nyj al'manah Tomskogo gosudarstvennogo universiteta, no. 9 (June 2020): 130–38. http://dx.doi.org/10.17223/26188929/9/12.

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34

UNDO, Gido. "The View of Eternal Life." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 43, no. 2 (1995): 536–39. http://dx.doi.org/10.4259/ibk.43.536.

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35

de Lange, Catherine. "A shot at eternal life." New Scientist 238, no. 3179 (May 2018): 42–43. http://dx.doi.org/10.1016/s0262-4079(18)30935-7.

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36

ŞİMŞEK, Esma. "Apple: Medicine Of Eternal Life." Journal of Turkish Studies Volume 3 Issue 5, no. 3 (2008): 193–204. http://dx.doi.org/10.7827/turkishstudies.419.

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37

McTavish, Fr James. "Suffering, Death, and Eternal Life." Linacre Quarterly 83, no. 2 (May 2016): 134–41. http://dx.doi.org/10.1080/00243639.2016.1166338.

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38

Wilmut, Ian, John Clark, and Calvin B. Harley. "Laying hold on eternal life?" Nature Biotechnology 18, no. 6 (June 2000): 599–600. http://dx.doi.org/10.1038/76430.

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39

Jansen, Gerard. "Book Review: History of Africa: The Quest for Eternal Harmony." Missiology: An International Review 37, no. 2 (April 2009): 277–78. http://dx.doi.org/10.1177/009182960903700219.

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40

Bradbury, Eileen. "Permayouth: exploring the never-ending human quest for eternal youth." Journal of Aesthetic Nursing 1, no. 3 (September 2012): 152–53. http://dx.doi.org/10.12968/joan.2012.1.3.152.

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41

Copeland, M. Shawn. "Education and Life, the Good Life, and Eternal Life." Lonergan Workshop 27 (2013): 81–95. http://dx.doi.org/10.5840/lw20132748.

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42

Markoš, Anton. "In the quest for novelty: Kauffman’s biosphere and Lotman’s semiosphere." Sign Systems Studies 32, no. 1/2 (December 31, 2004): 309–27. http://dx.doi.org/10.12697/sss.2004.32.1-2.14.

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The emergence of novelty in the realm of the living remains, despite the long tradition of evolutionary biology, unwelcome, calling for explanation by old, established knowledge. The prevailing neodarwinian evolutionary paradigm approaches living beings as passive outcomes of external (and extraneous, hence “blind”) formative forces. Many teachings opposing Darwinism also take the existence of eternal, immutable and external laws as a necessary prerequisite. Ironically enough, authors who oppose Darwinian theory, and admit that living beings possess a “self”, often accentuate internal, ideal and eternal harmony, which is incompatible with historical changes; moreover such harmony is again imposed by external, atemporal “laws”. I describe here a third approach embodied by the names of two unrelated scholars, Stuart Kauffman (biology, physics) and Juri Lotman (semiotics, culturology). Their approach suggests that the evolution of organisms, minds, cultures — is a continuous negotiation (semiosis) of ‘laws’, driving to ever broader spaces of freedom and constantly larger autonomy of existence.

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43

Goldschmidt, Karen. "Thanatechnology: Eternal Digital Life After Death." Journal of Pediatric Nursing 28, no. 3 (May 2013): 302–4. http://dx.doi.org/10.1016/j.pedn.2013.02.021.

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44

Tobo, K. "Oobayashi, Death and the Eternal Life." THEOLOGICAL STUDIES IN JAPAN, no. 35 (1996): 131–37. http://dx.doi.org/10.5873/nihonnoshingaku.1996.131.

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45

Shein, Esther. "Holographic projection systems provide eternal life." Communications of the ACM 57, no. 7 (July 2014): 19–21. http://dx.doi.org/10.1145/2617664.

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46

Conradie, Ernst M. "ON HUMAN FINITUDE AND ETERNAL LIFE." Scriptura 88 (June 12, 2013): 30. http://dx.doi.org/10.7833/88-0-992.

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47

Vainio, Olli-Pekka. "On Faith, Merit, and Eternal Life." Dialog 56, no. 1 (March 2017): 84–90. http://dx.doi.org/10.1111/dial.12299.

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48

Panas, Marios, Effie Poulakou-Rebelakou, Nicoalos Kalfakis, and Dimitrios Vassilopoulos. "The Byzantine Empress Zoe Porphyrogenita and the quest for eternal youth." Journal of Cosmetic Dermatology 11, no. 3 (September 2012): 245–48. http://dx.doi.org/10.1111/j.1473-2165.2012.00629.x.

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49

Sánchez, W. A. "Brazil’s foreign policy and the eternal quest for Latin American integration." Cuadernos Iberoamericanos 8, no. 3 (March 11, 2021): 10–23. http://dx.doi.org/10.46272/2409-3416-2020-8-3-10-23.

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Brazil has historically been regarded as the natural leader of Latin America, given its level of development, the size of its economy, its military might and its ambitious foreign policy. This image was cemented during the presidencies of Lula da Silva and Dilma Rousseff, who supported Latin American integration (particularly via the creation of such blocs as UNASUR and CELAC) and diminishing Washington’s historical influence in the Western Hemisphere. However, the situation has dramatically changed with the rise to power of President Jair Bolsonaro, a staunch supporter of the US in general (and President Donald Trump in particular), which has affected Brazil’s role in the region. Based upon the analysis of specific domestic and foreign policy components, the author draws conclusions on how Brazil’s prospects as a participant (or even the key motivator) in the transformation processes in the region have changed. Brazil is no longer perceived as the axis of attempts at regional integration, but rather “just another separate state” taking care of its own interests. Brazil’s economic crisis and Bolsonaro’s strategy (or the lack thereof) regarding the COVID-19 pandemic have negatively affected Brazil’s image even further. Then again, as this analysis seeks to demonstrate, Latin America has a mixed record when it comes to integration attempts, as regional governments are zealous guardians of national sovereignty. Hence, while there have been some successful regional thrivings towards promoting cooperation, the rise of some supranationalist organization similar to the European Union – is a dream. This is not necessarily a bad thing, as Latin American (and Caribbean) blocs do not need supranationalism to be effective, but it shows the limits of regional integration initiatives.

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Tribe, John. "Nietzsche's ‘Eternal Recurrence’ and the renaissance of English and Welsh insolvency law reform." Legal Studies 40, no. 3 (June 5, 2020): 419–41. http://dx.doi.org/10.1017/lst.2020.8.

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AbstractFriedrich Nietzsche proposed the ‘Eternal Recurrence’ thought experiment in his book, The Gay Science (1882). Drawing on ancient Greek and Indian philosophy, Eternal Recurrence is the idea that with infinite time and matter events will occur again and again without end. While not (quite) infinite, English and Welsh insolvency law does have a sufficient and significant history that reveals numerous examples of this phenomenon of repetition. This paper examines some of the patterns of repetition within the law and reform processes and how ‘broad’, ‘narrow’, and ‘deep’ Eternal Recurrence applies to English and Welsh insolvency law. Three examples of Eternal Recurrence are examined: (1) the plight of the unsecured creditor; (2) the quest for protection, including the use of security devices; and (3) the accountability of directors in corporate insolvency, with specific reference to human rights protection for directors versus insolvency law objectives for the benefit of creditors. Finally, suggestions are provided as to why ‘insolvency’ Eternal Recurrence is problematic, particularly for law reform development and the reform of insolvency law in England and Wales.

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