Superman

Barkman, Adam

doi:10.1002/9781118541821.ch10

Cited by 3 publications

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“…Both ambassadors also agreed that the last thing Greece would do was pull out the alliance. 41 At the Brussels NAC, it was not just Van der Stoel who highlighted the problems the Greek dictatorship was causing for other NATO governments and the alliance as a whole. Canadian foreign minister Mitchell Sharp made a general appeal for adherence to core values, referring to the challenge from a younger, 'questioning generation.'…”

Section: IIImentioning

confidence: 99%

NATO’s inherent dilemma: strategic imperatives vs. value foundations

Dijk

Sloan

2020

Journal of Strategic Studies

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It has been clear for several years now that what NATO purports to stand for and what certain member states practice, do not fully align. From the beginning in 1949, when treaty values and strategic imperatives have been conflicted, the strategic imperatives have almost always, albeit temporarily on an "exceptional" basis, taken precedence over the values. While not new, these tensions today are greater than at any time in NATO's history. In our view, they could become an existential threat. We use a case study from NATO's history to examine the case of Turkey today. KEYWORDS NATO; value foundations; strategic imperatives I The best-known passage from the North Atlantic Treaty is probably the opening of Article 5: '[t]he Parties agree that an armed attack against one or more of them in Europe or North America shall be considered an attack against them all [.. .],' and NATO's core identity as a security organisation seems widely accepted. 1 However, the treaty articulates both values and a strategic agenda for the alliance. Less well known, but arguably just as important for understanding NATO's nature, are these words from the treaty's preamble: '[t]he Parties to this Treaty. .. are determined to safeguard the freedom, common heritage and civilisation of their peoples, founded on the principles of democracy, individual liberty and the rule of law.' 2 Indeed, one could argue that treaties CONTACT Ruud van Dijk Ruud.

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Section: IIImentioning

confidence: 99%

NATO’s inherent dilemma: strategic imperatives vs. value foundations

Dijk

Sloan

2020

Journal of Strategic Studies

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Beyond the limits of the law: a Christological reading of Christopher Nolan'sThe Dark Knight

Peters

2015

Griffith Law Review

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Close readings of popular culture texts can illuminate the complexities of the narratives of law and justice that influence our legal imaginary, and provide a means for re-reading our concepts of legality. This article explores Christopher Nolan's The Dark Knight Trilogy not as a depiction of a traditional superhero who conservatively operates to supplement the legal system's goal of justice and restore the social order disrupted by criminals, villains or some other extraordinary threat, but as a non-hero who proposes a critique of justice and legality itself. It reads Batman as a Christological figure specifically because of his actions at the conclusion of the second film, The Dark Knight, in taking the blame for the murders committed by District Attorney Harvey Dent. In exploring what is an uncomfortable conclusion to the second film, I unpack how Nolan 'makes strange' the traditional superhero mythos and the narratives they tell of justice, law and legality. In this sense, The Dark Knight can be read as a Christological response to, as much as an expansion and fulfilment of, the rise of the superhero film and the superhero as a figure of the exception beyond the law.

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Adaptations ofTheRedBadgeofCouragein Popular Culture: Robert Wooster Stallman and the Case of Jim Conklin as Jesus Christ

Bembridge¹

2021

The J of Popular Culture

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Fox 24). Novels that featured representations of him surged in popularity from the mid-nineteenth century (Reynolds 129; Gatrall 31). Titles such as Lew Wallace's best-selling Ben-Hur: A Tale of the Christ (1880) and Charles Sheldon's In His Steps: "What Would Jesus Do?" (1896) still resonate in popular culture today, but they each provide quite different representations of the figure of Jesus. Wallace presents the reader with a historical figure. His Jesus is idealized, and even feminized, which was common to representations of him in the nineteenth century (Curtis 72). Wallace's Jesus exists within the confines of the Gospel accounts, but he interacts with the novel's titular character in fictional encounters. The young Jesus, for example, offers water to an enslaved Ben-Hur (Wallace 130)-an act which Ben-Hur remembers at Christ's crucifixion (539). Sheldon-an important figure in the emerging Social Gospel movement-presents a very different Jesus (Dorrien 187). His Jesus is the contemporaneous Jack Manning (Ferr e 18). Manning is thirty-three years old, homeless, and unemployed. But he has a living knowledge of Christ's teachings, and he castigates the hypocritical congregation of St. Bartholomew's Church for their lack of help (Sheldon 7). Manning dies upon the communion table, and his death challenges the congregation to imitate the life of Christ (15).

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Superman

Cited by 3 publications

References 0 publications

NATO’s inherent dilemma: strategic imperatives vs. value foundations

NATO’s inherent dilemma: strategic imperatives vs. value foundations

Beyond the limits of the law: a Christological reading of Christopher Nolan'sThe Dark Knight

Adaptations ofTheRedBadgeofCouragein Popular Culture: Robert Wooster Stallman and the Case of Jim Conklin as Jesus Christ

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