Several years ago, a friend and I made the nine-hour drive north from Calgary through an Albertan landscape dotted with

“We expected to find tiny, young, baby galaxies at this point in time, but we’ve discovered galaxies as mature as our own.”

The gifts Shirley Collins has given to us by her guardianship of England’s old folk songs should also be seen as an invitation to all peoples to recover their own folk music traditions.

His philosophy of history was unquestionably revolutionary, but Kojève was a conservative. The essence of his prescription for Europe remains relevant for today’s geopolitical, economic, and cultural struggles.

On Saturday, Christ conquers the fires of hell, and leaves its gates ajar behind him.

“Whereas the Matthäus-Passion and Johannes-Passion are extremely well-known and have long and well-established performance traditions, the libretto of the Markus is largely unknown, even to Bach scholars.”

It’s vital that we take risks in asserting our legal right to doubt and interrogate the ‘decolonising’ story, because what is at stake is so very important.

There is a macabre precedent in the bizarre accounts, world over, of people dancing themselves to death: an analogue to the painful hedonism of post-modernity.

Defenders of ‘the nation’ often fall back on practical issues of scale and power balance, ignoring the Biblical and Platonic tradition that celebrates the diversity of nations as an aesthetic good.

Consumer society and digital technology have demolished our linguistic spaces, shattering our foundational skillset for living virtuously and politically.

While the soul—like the Church—is indeed immortal, neither the body nor the State are. The zombie governments of this world shall continue to bounce off each other until they rot completely.

Alternate histories, by showing what could have been—and might yet be—treat the past as a traversable terrain.