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0280.1.00.Pdf diseases of the head Before you start to read this book, take this moment to think about making a donation to punctum books, an independent non-profit press, @ https://punctumbooks.com/support/ If you’re reading the e-book, you can click on the image below to go directly to our donations site. Any amount, no matter the size, is appreciated and will help us to keep our ship of fools afloat. Contri- butions from dedicated readers will also help us to keep our commons open and to cultivate new work that can’t find a welcoming port elsewhere. Our ad- venture is not possible without your support. Vive la Open Access. Fig. 1. Hieronymus Bosch, Ship of Fools (1490–1500) diseases of the head: essays on the horrors of speculative philoso- phy. Copyright © 2020 by the editors and authors. This work carries a Creative Commons BY-NC-SA 4.0 International license, which means that you are free to copy and redistribute the material in any medium or format, and you may also remix, transform and build upon the material, as long as you clearly attribute the work to the authors (but not in a way that suggests the authors or punctum books endorses you and your work), you do not use this work for commercial gain in any form whatsoever, and that for any remixing and transformation, you distribute your rebuild under the same license. http://creativecommons.org/li- censes/by-nc-sa/4.0/ First published in 2020 by punctum books, Earth, Milky Way. https://punctumbooks.com ISBN-13: 978-1-953035-10-3 (print) ISBN-13: 978-1-953035-11-0 (ePDF) doi: 10.21983/P3.0280.1.00 lccn: 2020945732 Library of Congress Cataloging Data is available from the Library of Congress Copy editing: Lily Brewer Book Design: Vincent W.J. van Gerven Oei punctumbooks spontaneous acts of scholarly combustion DISEASES OF THE HEAD ESSAYS ON THE HORRORS OF SPECULATIVE PHILOSOPHY Edited by Matt Rosen Contents Introduction: On the Diseases of the Head ◆ 13 Matt Rosen ◆◆◆ Outgrown Purpose, Outlived Use: On Parasitic Teleology ◆ 43 Ben Woodard Death of Horror ◆ 71 Amanda Beech Those Who Aren’t Counted ◆ 113 Matt Rosen Horror of the Real: H.P. Lovecraft’s Old Ones and Contemporary Speculative Philosophy ◆ 163 David Peak Triangulorum ◆ 181 Sara Rich Race and Its Far-Reaching Contemporary Ontological and Epistemological Implications ◆ 197 Marina Gržinić and Jovita Pristovšek ix Absolute Xenogenesis: Speculations on an Unnatural History of Life ◆ 237 Eckardt Lindner Survival Strategies for Weird Times ◆ 277 Helen Marshall Matrix Pavoris: Material Dislocation in House of Leaves ◆ 315 Luka Bekavac Encountering Weird Objects: Lovecraft, LARP, and Speculative Philosophy ◆ 361 Chloé Germaine Buckley Sublime Horror in the Tales of E.T.A. Hoffmann ◆ 395 Hamad Al-Rayes When the Monstrous Object Becomes a Tremendous Non- Event: Rudolf Otto’s Monster-Gods, H.P. Lovecraft’s Cthulhu, and Graham Harman’s Theory of Everything ◆ 439 Eric Wilson Reproducing It: Speculative Horror and the Limits of the Inhuman ◆ 483 John Cunningham Horror Vacui (“That Nothing Is What There Is”)◆ 499 Julia Hölzl ◆◆◆ Contributors ◆ 513 x Acknowledgments Any anthology contains a little infinity: of work and labor, of time and energy, and of thanks. I’m well aware that I can’t hope to convey, in just a few words, appreciation adequate to the debt owed to all those who’ve helped me while this book came to- gether. But I hope that those to whom I’m so very grateful can take these acknowledgements as a gesture toward an indebted- ness that runs deeper than words. First of all, to the contributors who worked tirelessly to see this volume come into being: Hamad Al-Rayes, Amanda Beech, Luka Bekavac, Chloé Germaine Buckley, John Cunningham, Marina Gržinić, Julia Hölzl, Eckardt Lindner, Helen Marshall, David Peak, Jovita Pristovšek, Sara Rich, Eric Wilson, and Ben Woodard. Each of you has lent this collection something singu- lar, a distinct take on the philosophy to come; and each of you kindly tolerated my many questions and suggestions. It has been such a pleasure to work with you. To Vincent W.J. van Gerven Oei, our vigilant and ever encouraging editor. To Eileen A. Joy, for providing us with a very bright light. To Lily Brewer, for your careful attention, without which this book would be consider- ably harder to read. And to everyone at punctum books, for your effort and support during the inevitably protracted process through which a book comes to be. Second, to the faculty and students of the philosophy de- partment at Colorado College. You have given me the gift of a place where it’s possible to ask how we ought to live and what xi we should make of the world with straightforward sincerity, a place where such questions seem always urgent. In particular, I owe much to Marion Hourdequin, who has taught me from the start that philosophical inquiry and compassion are mixed up with each other. To Jonathan Lee, for your Socratic lucidity and generosity. And to John Riker, for many profound insights. I am also indebted to others who, in discussion or correspondence, have helped me to think about some of the questions raised by this book: Taylor Adkins, Max Chiaramonte, Tom Crowther, Rick Furtak, Graham Harman, Michael Kim, Chet Lisiecki, An- ton Rieselbach, and Natalie TeSelle. Third, to those who have endured countless hours of my re- lentless conversation, who have shared with me joy and hardship and everything in between. To Anna Gaw, for your indomitable kindness and unflinching integrity. To Greg Shea, for so many memories that are now good stories. To Bibi Powers-McCor- mack, for your quiet brilliance and comradeship. To Heather Rolph, for your wit and unalloyed humanity. To Piper Boudart, for your graciousness and much shared laughter. To Allie Kreit- man, for the luminosity of your intellect and company. And fourth, to my family, who have often been for me a source of wisdom and a foundation. To my grandparents, for teaching me that stories have a real power. To my professori- al uncle, for lighting a path. To my sister, who bore with me throughout our shared youth and whose joy is my joy. And to my parents, who emboldened me to keep going. xii Introduction: On the Diseases of the Head Matt Rosen A theory of everything can no longer carry the day. Our age is perhaps the first in which it seems definitive that a theory aim- ing to count the whole of what is, to catalogue every existent and experience and exception, no longer seems viable, or even very interesting. There are several reasons for this. For one thing, there is too much information for which to properly and carefully ac- count. The accumulation of technical and scientific detail means greater specification and specialization. The sheer number of philosophical positions to be argued against, articulated, and defended continues to grow, as per the nature of any historical development. And in social and cultural terms, there are fewer and fewer regions of permissible ignorance, especially in light of globalization; the encounter between European and Chinese philosophy indicates just one particularly present example of this.1 Yet there is a way in which it is easier than ever before to be ignorant of so much. 1 An interesting account of this can be found in Yuk Hui, The Question Concerning Technology in China: An Essay in Cosmotechnics (Falmouth: Urbanomic, 2016). 13 DISEASES OF THE HEAD Second, our age is one of a proliferation of things.2 In the twentieth century — to paint with a very broad brush — phi- losophy largely aimed to take stock of our access to things, to get clear about the epistemic conditions under which humans might come into contact with things and come to know them. The twenty-first century, however, demands that we grapple with the things themselves, whether or not they can be accessed un- der ideal epistemic conditions.3 Processes of commodification and capitalization, and the correlated production of all manner of things, continue to accelerate; the idea that we could get a grip on each thing by means of some comprehensive theory has begun to look less and less believable. A theory that would seek a totalizing account no longer strikes us as able to be sufficient, or as more than a kind of fiction. Such a theory seems to do a certain violence to things; it looks recklessly assimilative, as if it would sweep everything up and miss each thing in its particu- larity in so doing. This is not to mention that there seem to be events for which any theory of everything is unable to give reason. Political in- surrections at an apparently escalating rate and scale; the event 2 “Our time is perhaps the time of an epidemic of things.” Tristan Garcia, Form and Object: A Treatise on Things, trans. Mark Allan Ohm and Jon Cogburn (Edinburgh: Edinburgh University Press, 2014), 1. 3 A “return to the things themselves” was one of the primary ambitions of Husserl’s phenomenology. However, the things to which I refer are unlike Husserl’s in this sense: they are, whether or not they’re thought as such. These things aren’t noemata tied inexorably to a subject’s noesis. They aren’t necessarily correlated with someone’s experience of them. As given, they’re indifferent to their own givenness; or they’re given without givenness. That isn’t to say that speculation is opposed in principle to the expositions of concrete life made possible by phenomenology. So far as experience goes, the analyses of phenomenology may well stand.
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