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The idea of a historical revolution (the Storm) as apocalyptically regenerative (the Great Awakening) was already popularized by the mid-19th cen.
See Jacob Talmon, Political Messianism (1960); E. Gentile, L’Apocalypse de la modernité, 138ff. (= “l’optimisme catastrophiste”).
See Jacob Talmon, Political Messianism (1960); E. Gentile, L’Apocalypse de la modernité, 138ff. (= “l’optimisme catastrophiste”).
The society thus reborn is, of course, often left quite undefined — save by empty phrases like “liberty”, “freedom”, “death to the corruption of l’ancien régime!”
Its roots, in fact, go back to the Bible — the flood, the end times.
Thus, Q is a form of christian apocalypticism
Its roots, in fact, go back to the Bible — the flood, the end times.
Thus, Q is a form of christian apocalypticism
One way to view this (and to solve this) is to recognize that the revolutionary zeal or élan is both end and means (the driving force), and that the ideological component is really completely substitutable. Riley Williams, to look at her, could as easily have been ‘Merry’ Levov.
Thus, one needn’t worry about the ideological content, but simply supress the electorate overriding element of its affectual excitation.
