This affiliated session between the MLA and the North American Society for the Study of Romanticism focuses on “Climates of Romanticism.” The session explores the issue of climate in Romantic thought and writing as a harbinger of current ecological concerns associated with climate change. Yet it adopts this focus only as a starting point for an exploration of issues of extinction, the end of the Anthropocene, apocalypse, crises of temporality, infection, and the saturation of social realities by information technologies. In this way the session takes up Romanticism as what Jacques Khalip and Forest Pyle, borrowing from Walter Benjamin, call a constellation of ideas. As indicated in Benjamin’s The Origin of German Tragic Drama, ideas are as inaccessible to human perception as constellations of stars – and yet they exist, imploding categories of thought precisely because of their profoundly withdrawn nature. At once objective and subjective, ideas thus signify the embeddedness, impact, and feeling of ideas precisely because of their remote existence, which remoteness orchestrates and structures understanding at the limits of knowledge. It is with the force, latency, excess, and half-life of Romanticism, then, that this session concerns itself as shadows of a futurity cast upon our present. In “Climate Change in Byron’s Heaven and Earth” Andrew Sargent thus uses the metaphor of climate change to explore how Romanticism takes us back to the future of an impossible relationship with the present, which makes of climate change something at once pressingly immediately and radically alien and alienating. In “Documenting Ephemera: Romanticism of the Record” Claire Grandy explores within the information ecology whose explosion of data threatens to bury us (as Shelley says in A Defence of Poetry) a radical productivity of knowledge at the limits of our finitude. And finally in “Blue Again” Jacques Khalip explores in Derek Jarman’s final feature film Blue the afterlife of a Keatsian ethos of inevitable extinction whose half life of bodily and affective persistence indicates our survival as the non-life of our sexual being. After a brief 5 minute introduction by the Organizer, each Speaker will take precisely 15 minutes to present their work, leaving ample time for questions and conversation. Our collective hope is that their work will generate, purely through the exchange of ideas generated by the Speakers’ work, what the work of the constellation of thought might possibly mean (or not) for our survival.