By Cherie Priest
The fields at Chickamauga, Georgia--America's oldest nationwide army park--claimed 35,000 casualties in the course of the Civil battle. Any strong consultant will let you know that the grounds are haunted. The battlefield even has its personal resident hang-out, known as previous eco-friendly Eyes for his tell-tale luminous gaze. It has lengthy been stated that outdated eco-friendly Eyes intends no damage to those that appreciate the park. he's no risk, yet a dad or mum of the lifeless. whereas he walks, the useless may possibly sleep safe within the wisdom that their leisure could be undisturbed. whereas outdated eco-friendly Eyes patrols the battlefield, there's not anything to worry, for graves usually are not robbed and bones usually are not moved.
But all of sudden a distinct phenomenon starts off perplexing and scary viewers, inflicting excursions to be canceled and rangers to give up their jobs. those new ghosts aren't any illusions carved out of the low-rolling fog. one after the other, the solemn-faced spirits in ragged uniforms express themselves, and one after the other, they aspect a made up our minds arm off into the gap. Why do the warriors march back, and what has turn into in their unblinking custodian? The spirits want a go-between, anyone who can converse to them, and for them.
Eden Moore isn't interested.
But the ghosts aren't taking no for an answer.
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Additional resources for Wings to the Kingdom: An Eden Moore Story
Sample text
As García Düttman writes of Agamben’s reading of Benjamin’s integral actuality, the idea of prose evades either “poetic singularity” 26 or “philosophic generality” in order to present “the thing no longer separated from its intelligibility . ” The world of integral actuality establishes a “between” that is no longer oriented to “two extremes” but rather “exceeds what it simultaneously separates and brings together . ” However, one cannot “persist within pure possibility” since one would no longer be hesitating before its fulfillment.
For Levinas, however, we can only know of our death, of our finitude, in experiencing the deaths of others. ”79 For Nancy, the experience of Bataillean sovereignty is an “abandonment” of being to what is outside itself. ”83 Heidegger’s “authentic being” and organic community is rejected as a being-toward (or working toward) subject to the future; instead, where community denotes only a limit that is interrupted as soon as it is reached, it is “unworked” (désouvrée). Anything one might offer as a “work,” whether it is a people, a nation, or a work of art, is “abandoned” at this limit, its proposal of exemplarity withdrawn.
106 Agamben, Coming Community, 35. 107 Agamben, Coming Community, 2. 108 Nancy, Inoperative Community, 60. 109 Nabokov, Ada, 587. Emphasis in original. 110 Nabokov, Lolita, 13. 111 Nabokov, Ada, 536. 112 Nabokov, Ada, 18. 113 Nabokov, Ada, 18. 114 Nabokov, Ada, 536. 115 Nabokov, Strong Opinions, 156. 116 Nabokov, Ada, 550. 117 Bataille, Accursed Share, 220. 118 Nabokov, Ada, 536. 119 Nabokov, Strong Opinions, 69. 120 Bataille, Accursed Share, 210. 121 Nabokov, Ada, 219-220. 122 Nabokov, Ada, 556.