This chapter considers how Fantasy has been shaped by and shaped modern understandings that privilege facts, realism and scientific knowledge. It argues that while Fantasy has often been belittled by discourses that seek to define what is true, right and possible, fantasies have engaged in good faith with such discourses while serving as valuable means for negotiating their limitations. The chapter begins by discussing Enlightenment and its oversights, before pivoting to discuss how Fantasy was side-lined by discourses of genius that exalted authors and demeaned audiences, setting Samuel Taylor Coleridge, William Wordsworth and Francis Jeffrey against more sympathetic appraisals by Joseph Addison, Charles Lamb and George MacDonald. The back half of the chapter explores how Fantasy engages critically with dominant rationalist and realist understandings that emerged during the eighteenth and nineteenth centuries, considering works including Arthur Machen’s The Great God Pan, the animated series Arcane, Adrian Tchaikovsky’s Elder Race, Susanna Clarke’s Jonathan Strange & Mr Norrell, Guy Gavriel Kay’s Tigana, Seth Dickinson’s The Traitor Baru Cormorant, Toni Morrison’s Beloved, Octavia Butler’s Kindred, Colson Whitehead’s The Underground Railroad and Rivers Solomon’s The Deep.

Many responses to the COVID-19 pandemic and all other crises, including the climate catastrophe, are motivated by the belief that one can ‘control’ the course of events. But control is not only a fallacy: it is a hubris. What is needed, instead, are options that are considerate, mutualistic, and diverse in character, as well as those that take group capabilities into account.

Rich men in spaceships have become a meme. For some, they symbolise technological mastery and the will to exploration; for others, they represent the kind of hubris and indifference to nature that have brought us to a futural crisis. The Anthropocene’s arrival is intensifying the ethical chasm between two incompatible ways of seeing the Earth and the place of humans on it. With climatic tipping points approaching, the possibility that the Earth will become uninhabitable for humans within the next century or so is stimulating some thinkers to consider what it would mean for humans (at least, a few of them) to settle elsewhere in the universe, leaving the Earth in ruins. It may be the most profound decision humans (at least, a few of them) will ever make—civilizational phoenix or cosmic grave.

The two cases of royal illness examined in this chapter are framed by arrogance. First, Uzziah’s affliction with צרעת is preceded by his arrogance in attempting to take over the priestly duties at the temple (2 Chr 26:16–23). Second, arrogance plays a role in Hezekiah’s illness when the king provokes divine wrath by not responding with gratitude to being healed (2 Chr 32:24–25). This chapter shows how the Chronicler expands on the incident of Uzziah’s צרעת with the purpose of making a point about the destructive nature of sacrilege (מעל) and the limits of royal involvement in the temple cult. For Hezekiah’s illness, the Chronicler highlights the importance of humility (כנע) when faced with divine wrath. The respective portrayals of Uzziah and Hezekiah teach us about the correct response to divine anger while placing into sharper focus the danger of hubris that comes with power and success. Lastly, sacrilege (מעל) at the temple and a lack of humility (כנע) on the part of the king also play a role in the last days of Judah insofar as the events surrounding the illness of Uzziah and Hezekiah resonate with the eventual annihilation of Judah and Jerusalem.

Chapter Two provides an original interpretation of Sophocles’ Antigone, arguing that the play illustrates the tragic consequences of perceiving law exclusively in its human or divine form. It builds on and diverges from the Hegelian reading of the play, drawing out the role of hubris, as characterized by Creon’s myopic view of law as human fiat, as well as Antigone’s exclusive concern for the gods’ commands, and shows that either form of hubris results in tragedy. To approach justice, the law must instead be conceptualized as not only human and divine but also as natural, for it is natural law that could have mediated the divine and human aspects of the law that clash in the persons of Antigone and Creon. The prudential voices of Teiresias and Haemon suggest how this natural law of justice could inform both Creon’s and Antigone’s views of law and avert the tragedy with which the play necessarily ends. This chapter also takes up the issue of agonistic politics, which some have interpreted the play to illustrate, and shows the peril of this view of politics for religious freedom.