Speculative fiction, such as science fiction and fantasy, has a unique epistemic value. We examine similarities and differences between speculative fiction and philosophical thought experiments in terms of how they are cognitively processed. They are similar in their reliance on mental prospection, but dissimilar in that fiction is better able to draw in readers (transportation) and elicit emotional responses. By its use of longer, emotionally poignant narratives and seemingly irrelevant details, speculative fiction allows for a better appraisal of the consequences (...) of philosophical ideas than thought experiments. (shrink)

Prometheanism -- Brassier at Goldsmiths -- Brassier's nihilism -- The path ahead -- Vitalist idealism -- Grant at Goldsmiths -- Philosophies of nature after Schelling -- A new sense of idealism -- Object-oriented ontology (OOO) -- OOO at Goldsmiths -- The withdrawn -- Objects and their qualities -- Vicarious causation -- The crucial place of aesthetics -- Speculative materialism -- Meillassoux at Goldsmiths -- After finitude -- Glimpses of the divine inexistence -- The two axes of speculative realism.

Richard Rorty would have read these passages strategically as so much meta‐physical mumbo jumbo, yet they can "usefully" apply here. Derrida famously argued that differance was neither a word nor a concept. Rorty's dismissiveness here is typical of his transvaluative stylistics, presenting itself, as always, in commonsensical rather than counterintuitive attire. Yet Badiou's reworking of Derrida's non/concept can help us situate Rorty's philosophy in the nonplace between transvaluative legibility and illegibility, where it reads to this day. The eschewal of every (...) "conditions of possibility" rhetoric had consequences for Rorty's Critical reception – consequences that were already implicit in Consequences of Pragmatism, but which Rorty may not have foreseen. Rorty's peculiar tragedy is that he was not a proto‐cultural materialist, any more than he was a "conditions of possibility" antifoundationalist or a by now mythological logical positivist. Neither Rorty nor speculative realists are speculative, of course, in the sense that Hegel's philosophy is called "speculative.". (shrink)

. Ill BERGSONS THEORY OF ART . . .141 THE PHILOSOPHY OF INTENSIVE MANIFOLDS I I CINDERS ..... 215 APPENDICES A. REFLECTIONS ON VIOLENCE . . 249 B. PLAN FOR A ...

Speculation: Politics, Ideology, Event develops Hegel's radical perspective of speculative thought as a way of reclaiming and revitalizing the sense of the future and its possibilities. Engaging with such figures as Alain Badiou, Quentin Meillassoux, Ernesto Laclau, Slavoj Zizek, and Fredric Jameson, Glyn Daly articulates the distinctness of speculative philosophy and draws its implications for new debates in areas of science, politics, capitalism, ideology, ethics, and the event." -- Publisher's description.

In this sixth issue of Speculations, a serial imprint created to explore post-continental philosophy and speculative realism, a wide range of contemporary philosophical issues pertaining to the contemporary philosophical scene is touched upon, from the continental realism of Tristan Garcia, Graham Harman and Quentin Meillassoux to the 'new realism' of Maurizio Ferraris, from Lacanian and Laurellian speculations to the synthetic philosophy of Fernando Zalamea's mathematics.

Some writers claim that ethicists involved in assessing future technologies like nanotechnology and human enhancement devote too much time to debating issues that may or may not arise, at the expense of addressing more urgent, current issues. This practice has been claimed to squander the scarce and valuable resource of ethical concern. I assess this view, and consider some alternatives to ‘speculative ethics’ that have been put forward. I argue that attempting to restrict ethical debate so as to avoid considering (...) unacceptably speculative scenarios would not only leave scientific progress devoid of ethical guidance, but would also rule out some of our most important ethical projects. I conclude that the issue of speculation is a red herring: what is most important is not that ethicists concentrate on current issues or those that are most likely to arise; but that ethicists, scientists, and others focus on maximising what is most valuable. (shrink)

Continental philosophy has entered a new period of ferment. The long deconstructionist era was followed with a period dominated by Deleuze, which has in turn evolved into a new situation still difficult to define. However, one common thread running through the new brand of continental positions is a renewed attention to materialist and realist options in philosophy. Among the leaders of the established generation, this new focus takes numerous forms. It might be hard to find many shared positions in the (...) writings of Badiou, DeLanda, Laruelle, Latour, Stengers, and Žižek, but what is missing from their positions is an obsession with the critique of written texts. All of them elaborate a positive ontology, despite the incompatibility of their results. Meanwhile, the new generation of continental thinkers is pushing these trends still further, as seen in currents ranging from transcendental materialism to the London-based speculative realism movement to new revivals of Derrida. As indicated by the title The Speculative Turn, the new currents of continental philosophy depart from the text-centered hermeneutic models of the past and engage in daring speculations about the nature of reality itself. This anthology assembles authors, of several generations and numerous nationalities, who will be at the centre of debate in continental philosophy for decades to come. (shrink)

I outline the theoretical framework of, and three research programs within, American speculative philosophy of science during the period 1900-1931. One program applies verificationism to research in psychology, one investigates the methodology of research programs, and one analyses scientific explanation and other scientific concepts. The primary sources for my outline are works by Morris Raphael Cohen, Grace Andrus de Laguna, Theodore de Laguna, Edgar Arthur Singer Jr., Harold Smart, and Marie Collins Swabey. I also use my outline to provide a (...) partial comparison of American speculative philosophy of science and 1930s logical positivism. My comparison suggests that logical positivism was a proposal for substantially narrowing down and winding back American philosophy of science and was based on positions that were already problematized in the American context. -/- . (shrink)

In the wake of the emergence and rapid development of nanoethics there swiftly followed fundamental criticism: nanoethics was said to have become much too involved with speculative developments and was concerning itself too little with actually pending questions of nanotechnology design and applications. If this diagnosis is true, then large parts of nanoethics are misguided. Such fundamental criticism must surely either result in a radical reorientation of nanoethics or be refuted for good reasons. In this paper, I will examine the (...) critics’ central arguments and, building on this scrutiny, formulate an answer to these alternatives. The results lead to conclusions which allow explaining and unfolding the thesis of this paper that instead of speculative nanoethics we should better speak of and develop explorative philosophy of nanotechnology. (shrink)

Genealogies of Speculation looks to break the impasse between the innovations of speculative thought and the dominant strands of 20th century anti-foundationalist philosophy. Challenging emerging paradigms of philosophical history, this text re-evaluates different theoretical and political traditions such as feminism, literary theory, social geography and political theory after the speculative turn in philosophy. With contributions from leading writers in contemporary thought this book is a crucial resource for studying cultural and art-theory and continental philosophy.

Ever since the turn of the century aesthetics has steadily gained momentum as a central field of study across the disciplines. No longer sidelined, aesthetics has grown in confidence. While this recent development brings with it a return to the work of the canonical authors (most notably Baumgarten and Kant), some contemporary scholars reject the traditional focus on epistemology and theorize aesthetics in its ontological connotations. It is according to this shift that speculative realists have proclaimed aesthetics as "first philosophy" (...) and as speculative in nature. With speculative realism aesthetics no longer necessarily implies human agents. This is in alignment with the general speculative realist framework for thinking all kinds of processes, entities, and objects as free from our all-pervasive anthropocentrism, which states, always, that everything is "for us." This special volume of Speculations explores the ramifications of what could be termed the new speculative aesthetics. In doing so, it stages a three-fold encounter: between aesthetics and speculation, between speculative realism and its (possible) precursors, and between speculative realism and art and literature. (shrink)

This book contains the proceedings from Weaponising Speculation, a two-day conference and exhibition that took place in Dublin in March 2013. Weaponising Speculation was organised by D.U.S.T. (Dublin Unit for Speculative Thought) and aimed to be an exploration of the various expressions of DIY theory operative in the elsewheres, the shafts and tunnels of the para-academy. The topics covered all come under the welcoming embrace of speculation, spanning a broad range: from art, philosophy, nature, fiction, and computation (...) to spiders, culinary cosmology, and Oscar the Grouch. The book itself aims to be more than just a collection of essays and catalogue of artworks, but also a documentation of the event as a whole"--Publisher website, August 19, 2020. (shrink)

Despite wide recognition that speculation is critical for successful science, philosophers have attended little to it. When they have, speculation has been characterized in narrowly epistemic terms: a hypothesis is speculative due to its (lack of) evidential support. These ‘evidence-first’ accounts provide little guidance for what makes speculation productive or egregious, nor how to foster the former while avoiding the latter. I examine how scientists discuss speculation and identify various functions speculations play. On this basis, I (...) develop a ‘function-first’ account of speculation. This analysis grounds a richer discussion of when speculation is egregious and when it is productive, based in both fine-grained analysis of the speculation’s purpose, and what I call the ‘epistemic situation’ scientists face. (shrink)

‘Speculation’ originally meant ‘reflective observation’. It came to mean ‘conjecture’ or ‘mere conjecture’ as philosophers strove for certainty, consecrating science as rigorously acquired knowledge accumulated through application of the scientific method and devalued the cognitive status of other discourses. The present conventional meaning of speculation, where the place of observation has disappeared, is a by-product of this consecration. In this entry I show how through efforts to defend the status of these other discourses, the original meaning of ‘ (...) class='Hi'>speculation’ was not only revived but built upon by speculative philosophers. They showed that speculation is primordial to all experience and thinking, with past speculations embodied in language as ‘dead’ metaphors. Revealing the possibility of elaborating alternative metaphors frees us not only from these dead metaphors to overcome the dead-ends of current science, opening up new possibilities for enquiry, but the possibility of reconceiving ourselves and our place in nature. In this way, speculation makes it possible to transform ourselves, creating radically new ways of living and new forms of life. On this view, speculation, by opening new possibilities, could free us from the destructive trajectories of current civilization. (shrink)

Newton deplored speculation in science, Einstein reveled in it. What exactly are scientific speculations? Are they ever legitimate? Are they subject to constraints? This book defends a pragmatic approach to these issues and applies it to speculations within science and to speculations about science.

These writings chart Harman's rise from Chicago sportswriter to co-founder of one of Europe's most promising philosophical movements: Speculative Realism. In 1997, Graham Harman was an obscure graduate student covering Chicago sporting events for a California website. Unpublished in philosophy at the time, he was already a popular conference speaker on Heidegger and related themes. Little more than a decade later, as the author of stimulating and highly visible books on continental philosophy, he was Associate Vice Provost for Research at (...) the American University in Cairo, and a key member of the Speculative Realist movement along with Ray Brassier, Iain Hamilton Grant, and Quentin Meillassoux. This fascinating collection of eleven essays and lectures from 1997-2009, anchored by Harman's rebellious transformation of Heideggerian philosophy, show the evolution of his object-oriented metaphysics from its early days into an increasingly developed philosophical position. Each chapter is preceded by Harman's delightful and witty scene-setting commentary. (shrink)

This essay tries to account for a certain “speculative turn” in contemporary philosophy (Q. Meillassoux, G. Harman, M. Gabriel, etc.) from a phenomenological point of view . A first objective of it will consist in exposing the link between, on the one hand, the methodological sense of Husserl’s concrete phenomenological analyses (concerning, for example, time and intersubjective structure of transcendental subjectivity,) and on the other hand, the consequences that follow from the grounding of phenomenology as first philosophy. This will allow (...) a largely underestimated research angle to be opened up, one that I call a “constructive phenomenology,” that constitutes an essential and original figure of transcendental philosophy in general. A second objective will then consist in the attempt to sketch the foundation of knowledge as knowledge , the core of a “phenomenological metaphysics.” Whereas the first part will remain within a Husserlian framework, the second will develop some elements of a “speculative transcendentalism” in a phenomenological perspective. (shrink)

This article addresses how the Iranian-born philosopher Reza Negarestani has negotiated human distinctiveness in the course of his intellectual journey from speculative realism to inhuman rationalism (Rather than rationalist inhumanism, as some sources have it (Anon 2021)). Moving from challenging the correlationism of post-Kantian Western philosophy, via critiques of the Deleuze and Guattari’s war machine, Nick Land’s accelerationism, and Ray Brassier’s nihilism, Negarestani eventually turns to the neo-pragmatists of the Pittsburgh School and their reflections on reason, normativity, and praxis. The (...) mapping of this trajectory is divided into four parts: Having already discussed the political theology of Reza Negarestani elsewhere (Kersten, World Futures: The Journal of New Paradigm Research, 78(2–4), 256 267, 2022), the first part of this article briefly introduces Reza Negarestani’s early theory fiction as an exponent of speculative realism (Negarestani 2008), followed by two sections dedicated to close readings of Negarestani’s investigations of the inhuman (Negarestani 2011 and 2014). The examination of these writings will demonstrate how they have served as prolegomena to his next book-length publication, Intelligence and Spirit (2018), a connection that will be briefly assessed in the final part. (shrink)

The turn to analytic philosophy in Anglophone countries, which is still underway and is spreading elsewhere, has generally involved a retreat from ‘synoptic’ thinking and an almost complete withdrawal from ‘synthetic’ thinking, the creative thinking that in the past has been the source of the greatest contributions of philosophy to science, the humanities and civilization. Analytic philosophy’s ‘naturalistic turn’ led by Willard van Ormond Quine was really a capitulation of philosophy to mainstream reductionist science. So-called ‘continental philosophy’ when it abjures (...) naturalism, offers no real challenge to this. This paper attempts to recover a much more powerful challenge to such analytic philosophy and reductionist science, a philosophy which is naturalist but values synopsis and synthesis along with analysis: speculative naturalism. As such, this is presented as a manifesto not only for philosophy, but for science and the humanities. As Mikhail Epstein argued, the practical outcome of the humanities is the transformation of culture. To transform culture is to transform ourselves, our society and our relationship to each other and to nature. (shrink)

In the current American iconoclash, certain monuments are subject to vandalism and municipal removal from their pedestals. Phrases such as “the erasure of history” and “damnatio memoriae” point to concerns that iconoclasm is an attempt to censor history or even remove certain individuals from public memory altogether. Because these phrases beckon the past, this wave of iconoclasm calls for a close examination of previous image-breaking to establish motives. Drawing first from art history, we analyze Byzantine iconoclasm and anxieties over the (...) nature of icons’ power, before contextualizing these findings within image destruction from the Paleolithic to the present day. Each comparison is suggestive of an enduring aesthetic principle: that what appears inanimate is not always inert. Next, drawing from cultural anthropology, we argue that principles of sympathetic magic are at the heart of contemporary iconoclasms, but not in the way media outlets often suggest. Instead, the fear of history’s erasure betrays a deeply rooted equivalence between the representation and the represented. In perceiving their fates as shared, sympathetic magic is seen to persist in the way humans create, interpret, and desecrate images. We conclude with the speculative realist proposition that iconoclasm can produce new, original artworks, which carries implications for the autonomy of art and its distribution between artist and artwork. (shrink)

Speculative logical theory, as provided in Hegel’s Science of Logic, consists of three main parts: the logic of being, the logic of essence, and the logic of the concept. The peculiar character of each logic’s starting point determines the most general character of each logic’s development. The present paper aims at making explicit the character of the starting-point of the third logic, the logic of the concept. This starting-point is exemplified by the category of universality. It is shown (a) that (...) the fundamental determination of this category is the harmonious unit y of self-identity and full determinacy and (b) that this unity has necessarily the logical structure of “double shining.” The latter is described in detail and justification is provided as to why it is preferred from “single shining.” I conclude the paper by defending the structure of “double shining” against certain objections raised against it by Friedrike Schick and Christian Iber. (shrink)

Typical structural universals are not just the mereological sum of their constituents. Hence, there is the Structure Problem of explaining this non-mereological structure. The Instantiation Problem is that the predicate "U is instantiated by x, y, etc., in that order" is ill-suited to be a primitive, unanalyzed predicate. The proposed solution to these problems is based on the observation that if universal U is said to supervene upon universals V, W, etc., then it is the instantiation of U that supervenes (...) on the instantiation of V, W, etc. Assuming there are few subvenient universals, which is admittedly a speculation, their instantiation may be explained in ways that would be uneconomic if there were too many. (shrink)

It is a truth universally acknowledged that quantum mechanics is (somehow or other) screwy. That is, the ‘picture of the world’ presented by quantum mechanics i.

Before the trains of thought have been firmly laid down, we ask in this article about the very nature and histories of the speculative of the speculative-materialist turn. We do this from the intertwined interfaces of curious feminist materialisms, foregrounding sexual difference, post-positivist critique and posthumanist performativity such as is being done in various strands of feminist theory today. The question of speculation plays a constitutive role in feminist critique and in several new or neo-materialist traditions. In fact, many (...) interesting materialisms—Marxism, French feminism—can be named ‘speculative’. We argue that in spite of what the recent ‘speculative turn’ professes, speculative materialisms have a complex genealogy. Speculation functions transversally in a materialist genealogy -connecting the archive of feminist approaches in particular. In order to be able to imagine a different world we need to think through a stifled and sexually differentiated present from which a qualitative shift and political breakthrough can be formulated, and hopefully achieved. However, in what is currently called ‘speculative realism’ or ‘object-oriented ontologies’ neither speculation nor the speculative are reflected upon as a heritage from and alliance with feminist and politically materialist positions. What are the onto-epistemological stakes of this body of work? And what ethico-political horizons are drawn here? We stand speculative before such turn. (shrink)

A radically new philosophy of experience and speculation, based on a reading of Whitehead's Process and Reality. Can experience be thought systematically without transforming the richness of the world as it is lived into reductive philosophical generalities? Can the method of empiricism ever be reconciled with a method of systematic cosmological speculation? Didier Debaise's reading of Whitehead shows clearly what a philosophy that makes this possible looks like, how it works and what is at stake. He focuses in (...) on Whitehead's attempt to construct a metaphysical system of everything in the universe that exists whilst simultaneously claiming that it can account for every element of our experience: everything enjoyed and perceived, willed or thought. (shrink)

Problems and Prospects Peter Gratton. uncoveredness of entities that serves as the basis for a true assertion is dependent upon dasein's understanding of being, which lets these entities manifest themselves. hence, as heidegger will say, ...

In Rock, Bone, and Ruin, Adrian Currie offers an account of how historically oriented researchers in paleontology, archaeology, and the geosciences make the most out of their epistemically unlucky circumstances. He argues that there are three things, in particular, that can help scientists gain traction in unlucky circumstances: methodological omnivory, epistemic scaffolding, and “empirically grounded speculation”. Together, these three aspects of the practice of historical science help explain its successes. I largely agree with Currie’s account of methodological omnivory and (...) epistemic scaffolding, but I want to raise some critical questions about his discussion of speculation. (shrink)

In this paper, I attempt to read the poetic principle behind the Tammuzi movement of modern Arabic poetry through the lens of speculative poetics. While speculative-poetic accounts of modern poetry, such as those provided by Allen Grossman, blazed new paths connecting poetry to personhood in modernity, their application to the development of modern poetry outside of Europe remains limited by their self-avowed focus on European history. This paper will outline a critical corrective to speculative poetics which, I argue, can be (...) of value in extending its domain of application to Arabic projects of poetic modernity, particularly the two tendencies of "free verse" and "commitment" poetry that emerged out of the Tammuzi movement. (shrink)

Poetics : principles of lingual poiesis -- The analytic circle : the lingual creation of a true world -- Speculation : aspects of a poetics of thought -- Cognition : metanoia is an anagram of anatomie -- Epilogue: The whole truth and nothing, But the truth!

This commentary on Plato's Philebus reconciles a close analysis of the text with a new interpretation of the dialogue. In Philebum focuses on the overarching metaphysical and cosmological coherency of the dialogue rather than its ethical import. This interpretation contrasts with the more common segmented philological analysis of this most evocative of Platonic dialogues. Plato's late ontology and theory of an immanent Good portray a very different philosophical terrain than that of the transcendental visions of the Good found in other (...) dialogues. The final chapter of In Philebum, entitled "The Life of the Speculative Philosopher," extends this analysis of the dialogue to contemporary speculative philosophy. Based on Plato's portrayal of a fourfold onto-cosmology and of the Good as measurability, proportionality, and intelligence, In Philebum makes connections between the doctrine of measured order-relations, triadicity, quadratic structure, and self-explanation that figure predominantly in contemporary speculative philosophy. It is intended for a broader audience of readers of Plato as well as for graduate students and commentators on Plato. In Philebum contains a Prolegomenon on the controversies surrounding the structural divisions of the Philebus as well as an up-to-date bibliography and general index. (shrink)

While some philosophers and increasing numbers of scientists are striving to revive speculative metaphysics as a condition for further advancing science, solving the central problems of contemporary philosophy and confronting the major problems facing society, even philosophers decrying the increasingly marginal status of philosophy continue to ignore or denigrate their efforts. It is argued that this lack of appreciation and the associated misrepresentations of speculative metaphysics stems from the failure to appreciate work in this area as an ongoing tradition among (...) historians and historically oriented philosophers of science and philosopher scientists. Most importantly, it stems from ignorance of Whitehead's defence of speculative metaphysics against analytic philosophy and the impact of this defence on the tradition of speculative metaphysics. Whitehead's metaphilosophy is analysed as a successful refutation of the assumptions on which Russell's early analytic approach to philosophy was based, assumptions which came to inform the whole tradition of analytic philosophy. The paper concludes by indicating the importance of Whitehead's defence of speculative metaphysics not only for philosophy, but also for the future of society. (shrink)

In this paper we sketch a new version of aesthetic expressivism. We argue that one advantage of this view is that it explains various putative norms on the formation and revision of aesthetic judgement. We begin by setting out our proposed explananda and a sense in which they can be understood as governing the correct response to putative higher-order evidence in aesthetics. We then summarise some existing discussions of expressivist attempts to explain these norms, and objections raised to them. This (...) will allow us to identify the pitfalls that a good expressivist explanation needs to avoid. Finally, we sketch our preferred version of aesthetic expressivism which includes as a crucial part a hypothesis concerning the distinctive expressive function of aesthetic practice. We then consider how this theory can explain the putative aesthetic norms whilst avoiding the previous objections. (shrink)

Los descubrimientos de las neurociencias permiten intervenir en el cerebro humano para mejorar su estado o sus capacidades sin indicación médica. Este fenómeno es conocido como “Neuroenhancement” y está sujeto a un amplio debate ético. Como “Neuroenhancement” es un fenómeno evolutivo, el debate de aspectos éticos está necesariamente orientado al futuro y depende de la información sobre el posible desarrollo de la tecnología y sus consecuencias para la sociedad. Sin embargo, hay que establecer límites para la formulación de previsiones especulativas (...) en argumentos éticos y justificaciones políticas. Propongo distinguir argumentos con tres propósitos distintos: la formación de intuiciones éticas, el reflejo sobre el futuro de la sociedad y justificación de normativas y políticas. Para cada uno de ellos necesitamos estándares adecuados. Es tarea de la filosofía política desarrollar un estándar para los argumentos justificadores.: Neuroscientific findings allow interventions in the human brain to improve its function or modify mental states even without medical indication. This procedure, termed as neuroenhancement, is subject to a broad ethical debate. As neuroenhancement is an evolving phenomenon, the debate is necessarily future-oriented and highly dependent on information about future developments. It remains an open question to what degree uncertain forecasting or even speculation should be considered in the ethical debate and policy-making. I propose to distinguish between arguments with three different purposes: intuition-forming, self-reflecting and justifying arguments. Adequate standards are required for all kinds of future-oriented arguments. The development of these standards for justifying arguments is a task for political philosophy. (shrink)

Origen of Alexandria can be credited as the founder of a Christian speculative angelology, in which Christ the Logos is both the creator and the interpreter of the angels. He introduces the angels as the first created rational beings who, in contemplating the divine Word (Logos), freely choose to direct their will as holy angels in service to or wicked demons in antagonism against the love of God. The first created rational beings are divided into three orders: the angels, the (...) demons, and the neutral spirits of human souls. The angels remain closest in contemplation of the Logos, yet, due to their negligence, descend to unfold in the angelic hierarchy. The angels and demons thereafter guide the movements of all spirits, substances, and signs in the created world. The neutral spirits of human souls can choose to follow either the guidance of guardian angels or demons. And yet after the Incarnation, the angels are distinguished from the demons by their choice to follow Christ. Origen’s angelology has often been regarded as an early Christian alternative to Middle Platonic daemonologies. And after Karl Barth, his angelology has come to be dispensed from Christian theology. However, as Jean Daniélou has observed, Origen had previously departed from Platonic daemonology in affirming that angelic mediacy must pass away like the light of the stars before the brilliance of the Logos of Christ. He had, in this way, already assimilated the mediacy of the angels to the absolute mediation of Christ. And, in assimilating angelic to christic mediacy, Origen also attributes the reason with which the world is moved to the divine reason of the divine Word (Logos) of Christ in God. Origen’s angelology can thus be read both before and after Barth as a science of the angels. (shrink)

carrington places race and racism at the center of his densely written analysis of science fiction, fantasy, utopia, and other forms of popular culture. He moves easily between a broad range of forms, which include memoirs, television series, comic books, novels, novelizations, fandom and fanzines, and short fiction and fiction circulated on the Internet. Popular culture helps us to construct notions of identity and race, and for carrington many constituent groups, notably fans, develop its key concepts and values.Speculative fiction is (...) for carrington a framework that links these various forms of popular culture. Here, SF is a genre different from literature, as it is situated closer to, and is more deeply... (shrink)

En ces temps d’avenir perdu, les sociétés sont des sociétés spéculatives, qu’elles le veuillent ou non. Alors que la crise financière de 2007–2008 s’est transformée en une myriade de crises politiques dans les années qui ont suivies. En effet, l’esprit d’un âge néo-biedermeierien et les programmes politiques axés sur la stabilité sont devenus le modus operandi de l’Occident dans les contextes économiques et bien au-delà. Le désenchantement du néolibéralisme et son eschatologie politique dans un large éventail de domaines socioculturels perdurent (...) des deux côtés de l’Atlantique, tout autant que l’aporie des sociétés qui tentent de sauver le statu quo même si celui-ci avait perdu son chemin. En conséquence, les sociétés actuelles seraient, même sans le désirer, des sociétés spéculatives. Des éclaircissements sur la notion même de spéculation apparaissent alors nécessaires. Cet article vise à offrir ces éclaircissements. Pour cela, cet article s’appuie sur le cadre réglementaire d’après-crise de Bâle III. Cette analyse philosophique est d’autant plus éclairante si le « désarmement de la politique » (Habermas 2018, ma traduction) au nom de politiques prétendument inévitables, à vocation sécuritaire et stable, peut constituer l’objet de critique. Cet article est, par conséquent, une esquisse philosophique. Ce qui suit est une série de réflexions sur le concept de spéculation au-delà des frontières de la compréhension financière ou économique actuelle et, enfin, de minuscules manifestes sur la façon dont les études philosophiques et autres pourraient mobiliser et affiner ce concept. Tout d’abord cet article offre une histoire conceptuelle de la notion de spéculation (section deux). Dans un deuxième temps, les effets instables de l’aporie de stabilité concernant des régularisations financières sont analysés (section trois). Enfin, les bases pour un renouveau du concept de spéculation, utile pour la philosophie et qui maîtrise les apories des sociétés spéculatives, sont développées (section quatre). Si la philosophie ne peut prévenir la pensée d’être parfois large et incertaine, la philosophie peut sans doute être appréhendée comme un « hybride onto-épistémique-éthique », en recourant à la notion de spéculation. C’est ce que cet article suggère : offrir un langage qui pourrait permettre de penser la « spécularisation » des mondes sociaux en ce début du xxi e siècle. C’est à dire, le passage de la politique des classes à la politique identitaire (représentant les cultures plutôt que les classes), du capitalisme industriel à la politique culturelle (vendre des valeurs au détriment des fonctions) et des acteurs rationalisés au conservateur (choisir entre des identités à la place des préférences). (shrink)

Since its inception in the late 2000s, supporters of Quentin Meillassoux tended to oppose the movement he founded, speculative materialism, to Derrida and the Derridean community. The arc of Meillassoux's later publications, however, did not support that opposition, especially when it became clear that he neither dismissed correlationism nor set aside literary concerns. These approaches might not be as incompatible as has been supposed. Still, if any affinity is to be established, a first need is to reassess the core of (...) Meillassoux's argument in After Finitude, which has continued to influence his publications. In this article, I attempt not merely to comment upon Meillassoux's argument, but to justify it from within, and so to demonstrate its logic. Then, using a method of re-reading that will be familiar to many, I will attempt to show how that logic reveals speculative materialism and Derridean concerns to be better treated as logical affiliates. Doing so will not presuppose agreement, but will set the stage for more thorough comparisons in future. (shrink)

Experimental philosophy was an exciting and extraordinarily successful development in the study of nature in the seventeenth century. Yet experimental philosophy was not without its critics and was far from the only natural philosophical method on the scene. In particular, experimental philosophy was contrasted with and set against speculative philosophy and, in some quarters, was accused of tending to irreligion. This volume brings together ten scholars of early modern philosophy, history and science in order to shed new light on the (...) complex relations between experiment, speculation and religion in early modern Europe. The first six chapters of the book focus on the respective roles of experimental and speculative philosophy in individual seventeenth-century philosophers. They include Francis Bacon, Robert Boyle, Margaret Cavendish, Thomas Hobbes, John Locke and Isaac Newton. The next two chapters deal with the relation between experimental philosophy and religion with a special focus on hypotheses and natural religion. The penultimate chapter takes a broader European perspective and examines the paucity of concerns with religion among Italian natural philosophers of the period. Finally, the concluding chapter draws all these individuals and themes together to provide a critical appraisal of recent scholarship on experimental philosophy. (shrink)

This book evaluates competing theories on speculative topics, such as nature, technology, space, time, and the relation of mind and matter. The general thesis is the actuality of principles in the form of laws, norms and other general principles in a plastic world, tying together the actualization of “oughts” and other principles. The result is a pluralistic universe, endorsing the pragmatic view of the world. The book examines nature, being, reality and other traditional issues in this light, critically evaluating many (...) historical approaches. (shrink)

continent. 1.1 : 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...) has been a defense against horror and madness. Kant's prohibition on speculative metaphysics such as dogmatic metaphysics and transcendental realism, on thinking beyond the imposition of transcendental and moral constraints, has been challenged by numerous figures proceeding him. One of the more interesting critiques of Kant comes from the mad black Deleuzianism of Nick Land stating, “Kant’s critical philosophy is the most elaborate fit of panic in the history of the Earth.” And while Alain Badiou would certainly be opposed to the libidinal investments of Land's Deleuzo-Guattarian thought, he is likewise critical of Kant's normative thought-bureaucracies: Kant is the one author for whom I cannot feel any kinship. Everything in him exasperates me, above all his legalism—always asking Quid Juris? Or ‘Haven’t you crossed the limit?’—combined, as in today’s United States, with a religiosity that is all the more dismal in that it is both omnipresent and vague. The critical machinery he set up has enduringly poisoned philosophy, while giving great succour to the academy, which loves nothing more than to rap the knuckles of the overambitious [….] That is how I understand the truth of Monique David-Menard’s reflections on the properly psychotic origins of Kantianism. I am persuaded that the whole of the critical enterprise is set up to to shield against the tempting symptom represented by the seer Swedenborg, or against ‘diseases of the head’, as Kant puts it. An entire nexus of the limits of reason and philosophy are set up here, namely that the critical philosophy not only defends thought from madness, philosophy from madness, and philosophy from itself, but that philosophy following the advent of the critical enterprise philosophy becomes auto-vampiric; feeding on itself to support the academy. Following Francois Laruelle's non-philosophical indictment of philosophy, we could go one step further and say that philosophy operates on the material of what is philosophizable and not the material of the external world. [1] Beyond this, the Kantian scheme of nestling human thinking between our limited empirical powers and transcendental guarantees of categorical coherence, forms of thinking which stretch beyond either appear illegitimate, thereby liquefying both pre-critical metaphysics and the ravings of the mad in the same critical acid. In rejecting the Kantian apparatus we are left with two entities – an unsure relation of thought to reality where thought is susceptible to internal and external breakdown and a reality with an uncertain sense of stability. These two strands will be pursued, against the sane-seal of post-Kantian philosophy by engaging the work of weird fiction authors H.P. Lovecraft and Thomas Ligotti. The absolute inhumanism of the formers universe will be used to describe a Shoggothic Materialism while the dream worlds of the latter will articulate the mad speculation of a Ventriloquil Idealism. But first we must address the relation of philosophy to madness as well as philosophy to weird fiction. /1/ – Philosophy and Madness There is nothing that the madness of men invents which is not either nature made manifest or nature restored. Michel Foucault. Madness and Civilization. The moment I doubt whether an event that I recall actually took place, I bring the suspicion of madness upon myself: unless I am uncertain as to whether it was not a mere dream. Arthur Schopenhauer. The World as Will and Idea, Vol. 3. Madness is commonly thought of as moving through several well known cultural-historical shifts from madness as a demonic or otherwise theological force, to rationalization, to medicalization psychiatric and otherwise. Foucault's Madness and Civilization is well known for orientating madness as a form of exclusionary social control which operated by demarcating madness from reason. Yet Foucault points to the possibility of madness as the necessity of nature at least prior to the crushing weight of the church. Kant’s philosophy as a response to madness is grounded by his humanizing of madness itself. As Adrian Johnston points out in the early pages of Time Driven pre-Kantian madness meant humans were seized by demonic or angelic forces whereas Kantian madness became one of being too human. Madness becomes internalized, the external demonic forces become flaws of the individual mind. Foucault argues that, while madness is de-demonized it is also dehumanized during the Renaissance, as madmen become creatures neither diabolic nor totally human reduced to the zero degree of humanity. It is immediately clear why for Kant, speculative metaphysics must be curbed – with the problem of internal madness and without the external safeguards of transcendental conditions, there is nothing to formally separate the speculative capacities for metaphysical diagnosis from the mad ramblings of the insane mind – both equally fall outside the realm of practicality and quotidian experience. David-Menard's work is particularly useful in diagnosing the relation of thought and madness in Kant's texts. David-Menard argues that in Kant's relatively unknown “An Essay on the Maladies of the Mind” as well as his later discussion of the Seer of Swedenborg, that Kant formulates madness primarily in terms of sensory upheaval or other hallucinatory theaters. She writes: “madness is an organization of thought. It is made possible by the ambiguity of the normal relation between the imaginary and the perceived, whether this pertains to the order of sensation or to the relations between our ideas” Kant's fascination with the Seer forces Kant between the pincers of “aesthetic reconciliation” – namely melancholic withdrawal – and “a philosophical invention” – namely the critical project. Deleuze and Guattari's schizoanalysis is a combination and reversal of Kant's split, where an aesthetic over engagement with the world entails prolific conceptual invention. Their embrace of madness, however, is of course itself conceptual despite all their rhizomatic maneuvers. Though they move with the energy of madness, Deleuze and Guattari save the capacity of thought from the fangs of insanity by imbuing materiality itself with the capacity for thought. Or, as Ray Brassier puts it, “Deleuze insists, it is necessary to absolutize the immanence of this world in such a way as to dissolve the transcendent disjunction between things as we know them and as they are in themselves”. That is, whereas Kant relied on the faculty of judgment to divide representation from objectivity Deleuze attempts to flatten the whole economy beneath the juggernaut of ontological univocity. Speculation, as a particularly useful form of madness, might fall close to Deleuze and Guattari’s shaping of philosophy into a concept producing machine but is different in that it is potentially self destructive – less reliant on the stability of its own concepts and more adherent to exposing a particular horrifying swath of reality. Speculative madness is always a potential disaster in that it acknowledges little more than its own speculative power with the hope that the gibbering of at least a handful of hysterical brains will be useful. Pre-critical metaphysics amounts to madness, though this may be because the world itself is mad while new attempts at speculative metaphysics, at post-Kantian pre-critical metaphysics, are well aware of our own madness. Without the sobriety of the principle of sufficient reason we have a world of neon madness: “we would have to conceive what our life would be if all the movements of the earth, all the noises of the earth, all the smells, the tastes, all the light – of the earth and elsewhere, came to us in a moment, in an instant – like an atrocious screaming tumult of things”. Speculative thought may be participatory in the screaming tumult of the world or, worse yet, may produce its spectral double. Against theology or reason or simply commonsense, the speculative becomes heretical. Speculation, as the cognitive extension of the horrorific sublime should be met with melancholic detachment. Whereas Kant's theoretical invention, or productivity of thought, is self -sabotaging, since the advent of the critical project is a productivity of thought which then delimits the engine of thought at large either in dogmatic gestures or non-systematizable empirical wondrousness. The former is celebrated by the fiction of Thomas Ligotti whereas the latter is espoused by the tales of H.P. Lovecraft. /2/ – Weird Fiction and Philosophy. Supernatural horror, in all its eerie constructions, enables a reader to taste treats inconsistent with his personal welfare. Thomas Ligotti Songs of a Dead Dreamer. I choose weird stories because they suit my inclination best—one of my strongest and most persistent wishes being to achieve,momentarily, the illusion of some strange suspension or violation of the galling limitations of time, space, and natural law which forever imprison us and frustrate our curiosity about the infinite cosmic spaces beyond the radius of our sight and analysis H.P. Lovecraft. “Notes on Writing Weird Fiction” Lovecraft states that his creation of a story is to suspend natural law yet, at the same time, he indexes the tenuousness of such laws, suggesting the vast possibilities of the cosmic. The tension that Lovecraft sets up between his own fictions and the universe or nature is reproduced within his fictions in the common theme of the unreliable narrator; unreliable precisely because they are either mad or what they have witnessed questions the bounds of material reality. In “The Call of Cthulhu” Lovecraft writes: The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. Despite Lovecraft's invocations of illusion, he is not claiming that his fantastic creations such as the Old Ones are supernatural but, following Joshi, are only ever supernormal. One can immediately see that instead of nullifying realism Lovecraft in fact opens up the real to an unbearable degree. In various letters and non-fictional statements Lovecraft espoused strictly materialist tenets, ones which he borrowed from Hugh Elliot namely the uniformity of law, the denial of teleology and the denial of non-material existence. Lovecraft seeks to explore the possibilities of such a universe by piling horror upon horror until the fragile brain which attempts to grasp it fractures. This may be why philosophy has largely ignored weird fiction – while Deleuze and Guattari mark the turn towards weird fiction and Lovecraft in particular, with the precursors to speculative realism as well as contemporary related thinkers have begun to view Lovecraft as making philosophical contributions. Lovecraft's own relation to philosophy is largely critical while celebrating Nietzsche and Schopenhauer. This relationship of Lovecraft to philosophy and philosophy to Lovecraft is coupled with Lovecraft's habit of mercilessly destroying the philosopher and the figure of the academic more generally in his work, a destruction which is both an epistemological destruction and an ontological destruction. Thomas Ligotti's weird fiction which he has designated as a kind of “confrontational escapism” might be best described in the following quote from one of his shortstories, “The human phenomenon is but the sum of densely coiled layers of illusion each of which winds itself on the supreme insanity. That there are persons of any kind when all there can be is mindless mirrors laughing and screaming as they parade about in an endless dream”. Whereas Lovecraft's weirdness draws predominantly from the abyssal depths of the uncharted universe, Ligotti's existential horror focuses on the awful proliferation of meaningless surfaces that is, the banal and every day function of representation. In an interview, Ligotti states: We don't even know what the world is like except through our sense organs, which are provably inadequate. It's no less the case with our brains. Our whole lives are motored along by forces we cannot know and perceptions that are faulty. We sometimes hear people say that they're not feeling themselves. Well, who or what do they feel like then? This is not to say that Ligotti sees nothing beneath the surface but that there is only darkness or blackness behind it, whether that surface is on the cosmological level or the personal. By addressing the implicit and explicit philosophical issues in Ligotti's work we will see that his nightmarish take on reality is a form of malevolent idealism, an idealism which is grounded in a real, albeit dark and obscure materiality. If Ligotti's horrors ultimately circle around mad perceptions which degrade the subject, it takes aim at the vast majority of the focus of continental philosophy. While Lovecraft's acidic materialism clearly assaults any romantic concept of being from the outside, Ligotti attacks consciousness from the inside: Just a little doubt slipped into the mind, a little trickle of suspicion in the bloodstream, and all those eyes of ours, one by one, open up to the world and see its horror [...] Not even the solar brilliance of a summer day will harbor you from horror. For horror eats the light and digests it into darkness. Clearly, the weird fiction of Lovecraft and Ligotti amount to a anti-anthrocentric onslaught against the ramparts of correlationist continental philosophy. /3/ – Shoggothic Materialism or the Formless Formless protoplasm able to mock and reflect all forms and organs and processes—viscous agglutinations of bubbling cells—rubbery fifteen-foot spheroids infinitely plastic and ductile—slaves of suggestion, builders of cities—more and more sullen, more and more intelligent, more and more amphibious, more and more imitative—Great God! What madness made even those blasphemous Old Ones willing to use and to carve such things? H.P. Lovecraft. “At the Mountains of Madness” On the other hand, affirming that the universe resembles nothing and is only formless amounts to saying that the universe is something like a spider or spit. Georges Bataille. “Formless”. The Shoggoths feature most prominently in H.P. Lovecraft's shortstory “At the Mountains of Madness” where they are described in the following manner: It was a terrible, indescribable thing vaster than any subway train – a shapeless congeries of protoplasmic bubbles, faintly self -luminous, and with myriads of temporary eyes forming and un-forming as pustules of greenish light all over the tunnel-filling front that bore down upon us, crushing the frantic penguins and slithering over the glistening floor that it and its kind had swept so evilly free of all litter. The term is a litmus test for materialism itself as the Shoggoth is an amorphous creature. The Shoggoths were living digging machines bio engineered by the Elder Things, and their protoplasmic bodies being formed into various tools by their hypnotic powers. The Shoggoths eventually became self aware and rose up against their masters in an ultimately failed rebellion. After the Elder Ones retreated into the oceans leaving the Shoggoths to roam the frozen wastes of the Antarctic. The onto-genesis of the Shoggoths and their gross materiality, index the horrifyingly deep time of the earth a concept near and dear to Lovecraft's formulation of horror as well as the fear of intelligences far beyond, and far before, the ascent of humankind on earth and elsewhere. The sickly amorphous nature of the Shoggoths invade materialism at large, where while materiality is unmistakably real ie not discursive, psychological, or otherwise overly subjectivist, it questions the relation of materialism to life. As Eugene Thacker writes: The Shoggoths or Elder Things do not even share the same reality with the human beings who encounter them—and yet this encounter takes place, though in a strange no-place that is neither quite that of the phenomenal world of the human subject or the noumenal world of an external reality. Amorphous yet definitively material beings are a constant in Lovecraft's tales. In his tale “The Dream-Quest of Unknown Kadatth” Lovecraft describes Azathoth as, “that shocking final peril which gibbers unmentionably outside the ordered universe,” that, “last amorphous blight of nethermost confusion which blashphemes and bubbles at the centre of all infinity,” who, “gnaws hungrily in inconceivable, unlighted chambers beyond time”. Azathoth's name may have multiple origins but the most striking is the alchemy term azoth which is both a cohesive agent and a acidic creation pointing back to the generative and the decayed. The indistinction of generation and degradation materially mirrors the blur between the natural and the unnatural as well as life and non-life. Lovecraft speaks of the tension between the natural and the unnatural is his short story “The Unnameable.” He writes, “if the psychic emanations of human creatures be grotesque distortions, what coherent representation could express or portray so gibbous and infamous a nebulousity as the spectre of a malign, chaotic perversion, itself a morbid blasphemy against Nature?”. Lovecraft explores exactly the tension outlined at the beginning of this chapter, between life and thought. At the end of his short tale Lovecraft compounds the problem as the unnameable is described as “a gelatin—a slime—yet it had shapes, a thousand shapes of horror beyond all memory”. Deleuze suggests that becoming-animal is operative throughout Lovecraft's work, where narrators feel themselves reeling at their becoming non-human or of being the anomalous or of becoming atomized. Following Eugene Thacker however, it may be far more accurate to say that Lovecraft's tales exhibit not a becoming-animal but a becoming-creature. Where the monstrous breaks the purportedly fixed laws of nature, the creature is far more ontologically ambiguous. The nameless thing is an altogether different horizon for thought. The creature is either less than animal or more than animal – its becoming is too strange for animal categories and indexes the slow march of thought towards the bizarre. This strangeness is, as aways, some indefinite swirling in the category of immanence and becoming. Bataille begins “The Labyrinth” with the assertion that being, to continue to be, is becoming. More becoming means more being hence the assertion that Bataille's barking dog is more than the sponge. This would mean that the Shoggotth is altogether too much being, too much material in the materialism. Bataille suggests that there is an immanence between the eater and the eaten, across the species and never within them. That is, despite the chaotic storm of immanence there must remain some capacity to distinguish the gradients of becoming without reliance upon, or at least total dependence upon, the powers of intellection to parse the universe into recognizable bits, properly digestible factoids. That is, if we undo Deleuze's aforementioned valorization of sense which, for his variation of materialism, performed the work of the transcendental, but refuse to reinstate Kant's transcendental disjunction between thing and appearance, then it must be a quality of becoming-as-being itself which can account for the discernible nature of things by sense. In an interview with Peter Gratton, Jane Bennett formulates the problem thusly: What is this strange systematicity proper to a world of Becoming? What, for example, initiates this congealing that will undo itself? Is it possible to identify phases within this formativity, plateaus of differentiation? If so, do the phases/plateaus follow a temporal sequence? Or, does the process of formation inside Becoming require us to theorize a non-chronological kind of time? I think that your student’s question: “How can we account for something like iterable structures in an assemblage theory?” is exactly the right question. Philosophy has erred too far on the side of the subject in the subject-object relation and has furthermore, lost the very weirdness of the non-human. Beyond this, the madness of thought need not override. /4/ - Ventriloquial Idealism or the Externality of Thought My aim is the opposite of Lovecraft's. He had an appreciation for natural scenery on earth and wanted to reach beyond the visible in the universe. I have no appreciation for natural scenery and want the objective universe to be a reflection of a character. Thomas Ligotti. “Devotees of Decay and Desolation.” Unless life is a dream, nothing makes sense. For as a reality, it is a rank failure [….] Horror is more real than we are. Thomas Ligotti. “Professor Nobody's Little Lectures on Supernatural Horror”. Thomas Ligotti's tales are rife with mannequins, puppets, and other brainless entities which of replace the valorized subject of philosophy – that of the free thinking human being. His tales such as “The Dream of the Manikin” aim to destroy the rootedness of consciousness. James Trafford has connected the anti-egoism of Ligotti to Thomas Metzinger – where the self is at best an illusion and we plead desperately for someone else to acknowledge that we are real. Trafford has stated it thus, “Life is played out as an inescapable puppet show, an endless dream in which the puppets are generally unaware that they are trapped within a mesmeric dance of whose mechanisms they know nothing and over which they have no control”. An absolute materialism, for Ligotti, implies an alienation of the idea which leads to a ventriloquil idealism. As Ligotti notes in an interview, “the fiasco and nightmare of existence, the particular fiasco and nightmare of human existence, the sense that people are puppets of powers they cannot comprehend, etc.” And then further elaborates that,“[a]ssuming that anything has to exist, my perfect world would be one in which everyone has experienced the annulment of his or her ego. That is, our consciousness of ourselves as unique individuals would entirely disappear”. The externality of the idea leads to the unfortunate consequence of consciousness eating at itself through horror which, for Ligotti, is more real than reality and goes beyond horror-as-affect. Beyond this, taking together with the unreality of life and the ventriloquizing of subjectivity, Ligotti's thought becomes an idealism in which thought itself is alien and ultimately horrifying. The role of human thought and the relation of non-relation of horror to thought is not completely clear in Ligotti's The Conspiracy Against the Human Race. Ligotti argues in his The Conspiracy Against the Human Race,that the advent of thought is a mistake of nature and that horror is being in the sense that horror results from knowing too much. Yet, at the same time, Ligotti seems to suggest that thought separates us from nature whereas, for Lovecraft, thought is far less privileged – mind is just another manifestation of the vital principal, it is just another materialization of energy. In his brilliant “Prospects for Post-Copernican Dogmatism” Iain Grant rallies against the negative definition of dogmatism and the transcendental, and suggests that negatively defining both over-focuses on conditions of access and subjectivism at the expense of the real or nature. With Schelling, who is Grant's champion against the subjectivist bastions of both Fichte and Kant, Ligotti's idealism could be taken as a transcendental realism following from an ontological realism. Yet the transcendental status of Ligotti's thought move towards a treatment of the transcendental which may threaten to leave beyond its realist ground. Ligotti states: Belief in the supernatural is only superstition. That said, a sense of the supernatural, as Conrad evidenced in Heart of Darkness, must be admitted if one's inclination is to go to the limits of horror. It is the sense of what should not be- the sense of being ravaged by the impossible. Phenomenally speaking, the super-natural may be regarded as the metaphysical counterpart of insanity, a transcendental correlative of a mind that has been driven mad. Again, Ligotti equates madness with thought, qualifying both as supernatural while remaining less emphatic about the metaphysical dimensions of horror. The question becomes one of how exactly the hallucinatory realm of the ideal relates to the black churning matter of Lovecraft's chaos of elementary particles. In his tale “I Have a Special Plan for This World” Ligotti formulates thus: A: There is no grand scheme of things. B: If there were a grand scheme of things, the fact – the fact – that we are not equipped to perceive it, either by natural or supernatural means, is a nightmarish obscenity. C: The very notion of a grand scheme of things is a nightmarish obscenity. Here Ligotti is not discounting metaphysics but implying that if it does exist the fact that we are phenomenologically ill-equipped to perceive that it is nightmarish. For Ligotti, nightmare and horror occur within the circuit of consciousness whereas for Lovecraft the relation between reality and mind is less productive on the side of mind. It is easier to ascertain how the Kantian philosophy is a defense against the diseases of the head as Kant armors his critical enterprise from too much of the world and too much of the mind. The weird fiction of both Lovecraft and Ligotti demonstrates that there is too much of both feeding into one another in a way that corrodes the Kantian schema throughly, breaking it down into a dead but still ontologically potentiated nigredo. The haunting, terrifying fact of Ligotti's idealism is that the transcendental motion which brought thought to matter, while throughly material and naturalized, brings with it the horror that thought cannot be undone without ending the material that bears it either locally or completely. Thought comes from an elsewhere and an elsewhen being-in-thought. The unthinkable outside thought is as maddening as the unthought engine of thought itself within thought which doesn't exist except for the mind, the rotting décor of the brain. /5/ - Hyperstitional Transcendental Paranoia or Self -Expelled Thought Weird fiction has been given some direct treatment in philosophy in the mad black Deleuzianism of Nick Land. Nick Land along with others in the 1990s created the Cyber Culture Research Unit as well as the research group Hyperstition. The now defunct hyperstitional website, an outgrowth of the Cyber Culture Research Unit, defined hyperstition in the following fourfold: 1-Element of effective culture that makes itself real. 2-Fictional quantity functional as a time-traveling device. 3-Coincidence intensifier. 4-Call to the Old Ones. The distinctively Lovecraftian character of hyperstition is hard to miss as is its Deleuzo-Guattarian roots. In the opening pages of A Thousand Plateaus Deleuze and Guattari write, “We have been criticized for over-quoting literary authors. But when one writes, the only question is which other machine the literary machine can be plugged into”. The indisinction of literature and philosophy mirrors the mess of being and knowing as post-correlationist philosophy, where philosophy tries to make itself real where literature, especially the weird, aims itself at the brain-circuit of horror. The texts of both Lovecraft and Ligotti work through horror as epistemological plasticity meeting with proximity as well as the deep time of Lovecraft and the glacially slow time of paranoia in Ligotti. Against Deleuze, and following Brassier, we cannot allow the time of consciousness, the Bergsonian time of the duree, to override natural time, but instead acknowledge that it is an unfortunate fact of existence as a thinking being. Horror-time, the time of consciousness, with all its punctuated moments and drawn out terrors, cannot compare to the deep time of non-existence both in the unreachable past and the unknown future. The crystalline cogs of Kant's account of experience as the leading light for the possibility of metaphysics must be throughly obliterated. His gloss of experience in Prolegomena to any Future Metaphysics could not be more sterile: Experience consists of intuitions, which belong to the sensibility, and of judgments, which are entirely a work of the understanding. But the judgments which the understanding makes entirely out of sensuous intuitions are far from being judgments of experience. For in the one case the judgment connects only the perceptions as they are given in sensuous intuition [....] Experience consists in the synthetic connection of appearances in consciousness, so far as this connection is necessary. Here it is difficult to dismiss the queasiness that Kant's legalism induces upon sight for both Badiou and David-Menard. Kant's thought becomes, as Foucault says when reflecting on Sade's text in relation to nature, “the savage abolition of itself”. For Badiou, Kant's philosophy simply closes off too much of the outside, freezing the world of thought in an all too limited formalism. Critical philosophy is simply the systematized quarantine on future thinking, on thinking which would threaten the formalism which artificially grants thought its own coherency in the face of madness. Even the becoming-mad of Deleuze, while escaping the rumbling ground, makes grounds for itself, mad grounds but grounds which are thinkable in their affect. The field of effects allows for Deleuze's aesthetic and radical empiricism, in which effects and/or occasions make up the material of the world to be thought as a chaosmosis of simulacra. Given a critique of an empiricism of aesthetics, of the image, it may be difficult to justify an attack on Kantian formalism with the madness of literature, which does not aim to make itself real but which we may attempt to make real. That is, how do Lovecraft's and Ligotti's materials, as materials for philosophy to work on, differ from either the operative formalisms of Kant or the implicitly formalized images of Deleuzian empiricism? It is simply that such texts do not aim to make themselves real, and make claims to the real which are more alien to us than familiar, which is why their horror is immediately more trustworthy. This is the madness which Blanchot discusses in The Infinite Conversation through Cervantes and his knight – the madness of book-life, of the perverse unity of literature and life a discussion which culminates in the discussion of one of the weird's masters, that of Kafka. The text is the knowing of madness, since madness, in its moment of becoming-more-mad, cannot be frozen in place but by the solidifications of externalizing production. This is why Foucault ends his famous study with works of art. Furthermore extilligence, the ability to export the products of our maligned brains, is the companion of the attempts to export, or discover the possibility of intelligences outside of our heads, in order for philosophy to survive the solar catastrophe. To borrow again from Deleuze, writing is inseparable from becoming. The mistake is to believe that madness is reabsorbed by extilligence, by great works, or that it could be exorcised by the expelling of thought into the inorganic or differently organic. Going out of our heads does not guarantee we will no longer mean we cannot still go out of our minds. This is simply because of the outside, of matter, or force, or energy, or thing-in-itself, or Schopenhauerian Will. In Lovecraft’s “The Music of Erich Zahn” an “impoverished student of metaphysics” becomes intrigued by strange viol music coming from above his room. After meeting the musician the student discovers that each night he plays frantic music at a window in order to keep some horridness at bay, some “impenetrable darkness with chaos and pandemonium”. The aesthetic defenses provided by the well trained brain can bear the hex of matter for so long, the specter of unalterability within it which too many minds obliterate, collapsing everything before the thought of thought as thinkable or at least noetically mutable on our own terms. Transcendental paranoia is the concurrent nightmare and promise of Paul Humphrey's work, of being literally out of our minds. It is the gothic counterpart of thinking non-conceptually but also of thinking never belonging to any instance of purportedly solid being. As Bataille stated, “At the boundary of that which escapes cohesion, he who reflects within cohesion realizes there is no longer any room for him” Thought is immaterial only to the degree that it is inhuman, it is a power that tries, always with failure, to ascertain its own genesis. Philosophy, if it can truly return to the great outdoors, if it can leave behind the dead loop of the human skull, must recognize not only the non-priority of human thought, but that thought never belongs to the brain that thinks it, thought comes from somewhere else. To return to the train image from the beginning “a locomotive rolling on the surface of the earth is the image of continuous metamorphosis” this is the problem of thought, and of thinking thought, of being no longer able to isolate thought, with only a thought-formed structure. [1] One of the central tenets of Francois Laruelle's non-philosophy is that philosophy has traditionally operated on material already presupposed as thinkable instead of trying to think the real in itself. Philosophy, according to Laruelle, remains fixated on transcendental synthesis which shatters immanence into an empirical datum and an a prori factum which are then fused by a third thing such as the ego. For a critical account of Laruelle's non-philosophy see Ray Brassier's Nihil Unbound. (shrink)