By Robin James Mackay
Cave in IV includes a sequence of investigations by way of philosophers, writers and artists into ‘Concept Horror’. individuals deal with the existential, aesthetic, theological and political dimensions of horror, interrogate its extraordinary affinity with philosophical notion, and discover the horrors which may lie in stay up for those that pursue rational notion past the limits of the reasonable.
This detailed quantity maintains Collapse’s pursuit of indisciplinary miscegenation, the wide-ranging contributions interacting to supply universal subject matters and suggestive connections. within the method a wealthy and compelling case emerges for the intimate bond among horror and philosophical thought.
Editorial creation by way of Robin Mackay
Infinite Regress into Self-Referential Horror: The Gnosis of the sufferer through Georges J. Sieg
Nine Disputations on Theology and Horror by means of Eugene Thacker
Czech woodland via Rafani
M.R. James and the Quantum Vampire bizarre; Hauntological: as opposed to and/or and and/or or? via China Mieville
The Corpse Bride: pondering with Nigredo by way of Reza Negarestani
I Can See by means of Jake and Dinos Chapman
Poems through Michel Houellebecq
The Shadow of a Puppet Dance: Metzinger, Ligotti and the appearance of Selfhood via James Trafford
‘Memento Mori’ – useless Monkeys by way of Oleg Kulik
Thinking Horror by way of Thomas Ligotti
Spectral predicament by way of Quentin Meillassoux
Horror Temporis via Benjamin Noys
Drawings by means of Todosch
Being and Slime: the maths of Protoplasm in Lorenz Oken’s ‘Physio-Philosophy’ through Iain provide Hamilton
Poems XVII through Steven Shearer
Singular Agitations and a typical Vertigo by means of Keith Tilford
On the Horror of Phenomenology: Lovecraft and Husserl by means of Graham Harman
Arbor Deformia through Kristen Alvanson
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Additional resources for Collapse: Philosophical Research and Development. Concept Horror
As varied as the Medieval accounts of plague and pestilence are, one of the common motifs, along with the angry God, is that of plague and pestilence as a divine weapon. The divine sovereign doesn’t simply pass judgment; the sovereign weaponizes life – the pathological life of ‘plagues’ – and turns it against the earthly life of the creature, which is itself a product of the divine will. Arguably this motif has its roots in antiquity: in Hesiod, for instance, we see how Zeus sends the ‘gift’ of plagueridden Pandora to Prometheus as a form of retribution; likewise The Illiad opens with an angry Apollo sending down ‘arrows’ of plague upon the armies of men for their disrespect towards the gods.
23 One set of debates centres around the problem of the temporality of resurrection. If the living, mortal, earthbound body was susceptible to the processes of growth and decay, then in what material state would the body be resurrected? What kind of life returns? Would the resurrected body – the life-after-life – live in a state of perpetual stasis (as a kind of ‘living statue’), or does it still undergo transformations, either in the form of higher perfections, or in terms of a beatific hypergrowth?
The differing positions of genetic determinism, biocomplexity, developmental systems biology, and the various branches of cognitive science today raise these questions. 78 79 COLLAPSE IV Thacker – Nine Disputations life. Everything hinges on the relation between Life and the living. In the period of high Scholasticism, the spectrum of creation, from monotheism to pantheism, from orthodoxy to heresy, illustrates the way in which the question of Life is never far from the question of the nature of the divine.