adds a bit about de-politicisation

1 files changed, 3 insertions, 3 deletions

diff --git a/chapter3.md b/chapter3.md
index 41988f3..293a831 100644
--- a/chapter3.md
+++ b/chapter3.md
@@ -20,7 +20,7 @@ might rescue humanity in the nick of time.' [@flannery-2024, pp. 209-210]
 Flannery's critique implies that green rhetors ought to avoid apocalyptic
 language. Her conclusion rests on two key premises: one, that apocalyptic
 language is catastrophic in the same way which leads to fatalism, conservatism
-and the 'death of politics' as described in the previous chapter; and two, that
+and de-politicisation as described in the previous chapter; and two, that
 catastrophe is the dominant effective symbol associated with apocalyptic
 language.
 
@@ -29,7 +29,7 @@ of John, by far the dominant model of apocalyptic literature in the
 post-Christendom West, these criticisms do not bear weight. For John and his historical
 audience, John's visions of catastrophe were essential to his critique of the
 Roman Empire. In contrast to the accusations of fatalism, conservatism and
-death-of-politics levelled against contemporary green catastrophism, John's
+de-politicisation levelled against contemporary green catastrophism, John's
 catastrophism motivated his audience to action, undermined dominant ideologies,
 and exposed economic social structure as a basis for political critique.
 Further, catastrophism only scratches the surface of John's apocalypticism, and
@@ -278,7 +278,7 @@ tribulations.
 
 In summary, the apocalyptic form is crucial to the rhetorical force of John's
 Apocalypse. The catastrophic aspects of his vision work against, not for,
-fatalism, conservatism, and the 'death of politics.' By adopting the form of an
+fatalism, conservatism, and de-politicisation. By adopting the form of an
 apocalyptic prophecy, he defends his cognitive minority community from the
 overwhelming weight of the cognitive majority which surrounds them. Through
 exploring the symbol of tribulations, John steels his audience for suffering,