In his book on the myths of the African peoples Hermann Baumann sums up the myths of a primeval paradisial era. In those times, he says, men did not know of death: they understood the language of the animals and were at peace with them; they did not work, and found abundant nourishment at hands’ reach. Following upon a certain mythical event—which we will not undertake to discuss—this paradisial stage ended and humanity became what we know it to be today.

I. Science, myth, magic: three components of knowledge, in other words three types of activity in man who, in interaction with his surrounding environment seeks to accomodate himself to the constraints which this environment imposes on him while at the same time seeing to his own immediate or far-reaching needs.

This article postulates a method of determining the date of human settlement in the Canary Islands by establishing when species of mice, which are commensal with human beings and hence in all likelihood migrated with them, arrived in the archipelago. At the same time, the extinction of several species of endemic rodents may also correlate with such arrivals. The study establishes the outer limits for the arrival of the mouse species, between the 5th millennium BCE and the 15th century CE, but, while indicative archaeological evidence indicates human settlement was established by around the middle of the 1st millennium BCE, the absence of conclusive dating of fossil mice remains leaves a definitive conclusion for the start of such settlement still open.

In 2018, the first full year of the Trump presidency, it became abundantly clear that the transatlantic relationship had entered a period of intense discord, causing a series of pessimistic reports and commentary in the mainstream Anglo-American media. With this as the starting point, the article re-examines the study of the ‘transatlantic’ as a region. It engages with thinking of time (periodisation), space (scale), and discipline (methodology) in order to question standard assumptions and open up new avenues for research, identity-formation, and emancipatory commitment.

The creation of any empire is comprehensible only in terms of the passion that carries it along, exceeds its historical dimension and returns to a cosmic dimension that is common to the whole of time. Great historical phases are only established in and as history by a passion that is the foundation and the cancellation of their historicity. The peoples who were called Barbarians were only called this for the way in which their upheaval of history was felt to be a cosmic and natural happening, beyond history in as much as it did not issue from history and expected nothing from it either. They were “all or nothing” in the pure state; they demonstrated at one and the same time the fact of having nothing to lose and everything to gain; they were the mixture of the origin and the end of the times; they were the irruption of the cosmic as such within the very core of history.

Reference to human rights, not as abstract consensus but as shared object, issue for action and principle of innovation, is ignored in Huntington's theory of the clash of civilizations. The psychosocial processes of relegation to alterity are a form of exclusion which, beyond discrimination and contempt, deny the possibility of a common world. They prevent actors from experiencing their diversity of positioning as a rational diversity and prevent societies from democratically inhabiting the divisions that run through them. The author argues, relying on authors like Etzioni, Moscovici and Crespi, that recognition of minorities’ influence will be the best bulwark against the divisions that undermine contemporary societies’ democratic purpose when they are eliminated or radicalized. She analyses the relations between connected phenomena such as persuasion and the common world, the struggle for recognition in the legal sphere, and the denial of esteem.

This principle of the Torah as a living unit connects with the third principle we are now ready to discuss, that of the manifold and even infinite meanings of the Torah. The different limbs in the simile of the organism were frequently interpreted not as coordinate organs on the same level of importance, but as different layers of meaning, leading the mystical student of the Sacred Text from the outer and exoteric meaning to ever deeper strata of understanding. The idea of an organism becomes identified here with the idea of a living hierarchy of meanings.