Bøger udgivet af Open Humanities Press

The Nabokov Effect attends to the 'lettrocalamity' that occurs when literature and cinema collide in Vladimir Nabokov's work. Sigi Jöttkandt suspends the long-held critical investment in Nabokov's authorial control to focus on another principle of representational agency making incursions into his books. Tracing the subterranean network of cross-lingual puns, homophonies, and technical overflows of writing to a cinaesthetic signature system, Jöttkandt recasts the vexed question of Nabokov's relation to psychoanalysis.A pioneer of too-close reading, Nabokov offers himself, Jöttkandt argues, as the tipping point of perceptual and epistemological systems that are in the process of devouring themselves. The ensuing 'Nabokov effect' is both an assault on teleological models and an opening onto other forms of reading and listening, which Jöttkandt argues was always latent in psychoanalysis. In this book, Nabokov emerges as the writer for humanity's endgame, architect of a post- interpretive complex that opens up broader questions concerning our ability to read him or, indeed any writer, today.

Humanity now faces the possibility that it will become extinct over the next few decades or so. This is not simply a reality about the biological fate of the species; it also raises the prospect of thought's own extinction. But what does it mean for thought that it, too, might disappear?Thought's possible disappearance shatters the assumption, at work across all the institutions and disciplines of the West, that one version or another of thought is enduring and will survive. As it turns out, no familiar practice rests on a secure ground; under the sign of the terminus - the prospect of humanity's extinction - each one is shattered and undone. The cultural legacy becomes a field of rubble.In dozens of short essays, The Rubble of Culture moves through this field. It takes up a host of specific inheritances and traces how each is shattered and transformed by an extinct thought. It engages with religion, philosophy, history, literature, ethics, studies of political power and resistance, and depictions of humanity's place in the nonhuman world. It reconsiders the emergence of capitalism and of biopower, the science of climate change, the import of mediation and technology, and philosophies of temporality. Moreover, it contends with many innovative waves of thought over the past two centuries, from German idealism to deconstruction, from psychoanalysis to queer theory, from decolonizing theory to Afropessimism, and from the critique of ideology to speculative realism. It concludes by assessing what it is like for thought, having confronted its extinction, to live on in this debris, to dance with its own oblivion.

The events of September 11, 2001, have had a strong impact on theory and the humanities. They call for a new philosophy, as the old philosophy is inadequate to account for them. They also call for reflection on theory, philosophy, and the humanities in general. While the recent location and killing of Osama bin Laden, the leader of al-Qaeda, in Pakistan on May 2, 2011--almost ten years after he and his confederates carried out the 9/11 attacks--may have ended the "war on terror," it has not ended the journey to understand what it means to be a theorist in the age of phobos nor the effort to create a new philosophy that measures up with life in the new millennium. It is in the spirit of hope--the hope that theory will help us to understand the age of terror--that the essays in this collection are presented.

In The Cultural Politics of the New American Studies, leading American Studies scholar John Carlos Rowe responds to two urgent questions for intellectuals. First, how did neoliberal ideology use the issues of feminism, gay rights, multiculturalism, transnationalism and globalization, class mobility, religious freedom, and freedom of speech and cultural expression to justify a new "American Exceptionalism," designed to support U.S. economic, political, military, and cultural expansion around the world in the past two decades? Second, if neoliberalism has successfully employed various cultural media, then what are the best means of criticizing its main claims and fundamental purposes? Is it possible under these circumstances to imagine a "counter-culture" which might effectively challenge neoliberalism or is such an alternative already controlled and contained by such labels as "political correctness," "the far left," "radicalism," "extremism," even "terrorism," which in the popular imagination refer to political and social minorities, doomed thereby to marginalization? Rowe argues that the tradition of "cultural criticism" advocated by influential public intellectuals like Edward Said can be adapted to the new circumstances demanded by the hegemony of neoliberalism and its successful command of new media. Yet rather than simply honoring important predecessors such as Said, we need to reconceive the role of the public intellectual as more than just an "interdisciplinary scholar" but also as a social critic able to negotiate the different media.

In Ontological Catastrophe, Joseph Carew takes up the central question guiding Slavoj Zizek's philosophy: How could something like phenomenal reality emerge out of the meaninglessness of the Real? Carefully reconstructing and expanding upon his controversial reactualization of German Idealism, Carew argues that Zizek offers us an original, but perhaps terrifying, response: experience is possible only if we presuppose a prior moment of breakdown as the ontogenetic basis of subjectivity. Drawing upon resources found in Zizek, Lacanian psychoanalysis, and post-Kantian philosophy, Carew thus develops a new critical metaphysics--a metaphysics which is a variation upon the late German Idealist theme of balancing system and freedom, realism and idealism, in a single, self-reflexive theoretical construct--that challenges our understanding of nature, culture, and the ultimate structure of reality.

Minimal Ethics for the Anthropocene considers our human responsibility for the world, at a time when life finds itself under a unique threat. Its goal is to rethink "life" and what we can do with it, in whatever time we have left--as individuals and as a species. This speculative, poetic book also includes a photographic project by the author.

Capital at the Brink reveals the pervasiveness, destructiveness, and dominance of neoliberalism within American society and culture. The contributors to this collection also offer points of resistance to an ideology wherein, to borrow Henry Giroux's comment, "everything either is for sale or is plundered for profit." The first step in fighting neoliberalism is to make it visible. By discussing various inroads that it has made into political, popular, and literary culture, Capital at the Brink is taking this first step and joining a global resistance that works against neoliberalism by revealing the variety of ways in which it dominates and destroys various dimensions of our social and cultural life.

Tocqueville and Democracy in the Internet Age is a general introduction to Alexis de Tocqueville (1805-1859) and his monumental two-volume study Democracy in America (1835, 1840) that pays particular attention to the critical conversation around Tocqueville and democracy since the end of the Cold War during the Internet Age; i.e., post-1989. The book is addressed broadly to students, specialists, and ordinary citizens who wonder if democracy is still possible today and under what conditions.

Since Kant, philosophy has been obsessed with epistemological questions pertaining to the relationship between mind and world and human access to objects. In The Democracy of Objects Bryant proposes that we break with this tradition and once again initiate the project of ontology as first philosophy. Drawing on the object-oriented ontology of Graham Harman, as well as the thought Roy Bhaskar, Gilles Deleuze, Niklas Luhman, Aristotle, Jacques Lacan, Bruno Latour and the developmental systems theorists, Bryant develops a realist ontology that he calls "onticology". This ontology argues that being is composed entirely of objects, properties, and relations such that subjects themselves are a variant of objects. By way of systems theory and cybernetics, Bryant argues that objects are dynamic systems that relate to the world under conditions of operational closure. In this way, he integrates the most vital discoveries of the anti-realists within a realist ontology that does justice to both the material and cultural. Onticology proposes a flat ontology where objects of all sorts and at different scales equally exist without being reducible to other objects and where there are no transcendent entities such as eternal essences outside of dynamic interactions among objects. This work will be of great interest to Continental philosophers, ecologists, cultural theorists, media theorists, and those following recent developments in the thought of speculative realists.

This book argues that climate change has a devastating effect on how we think about the future. Once several positive feedback loops, such as the melting of the Arctic icecap or the drying of the Amazon, cross the point of no return, the biosphere is likely to undergo severe and irreversible warming. Nearly everything we do is premised on the assumption that the world we know will endure into the future and provide a sustaining context for our activities. But today the future of a viable biosphere, and thus the purpose of our present activities, is put into question. A disappearing future leads to a broken present, to a strange incoherence in the feel of everyday life. Most discussions of climate change guard us from this realization; this book takes it seriously. Where many argue that the current crisis serves as an opportunity for transformation, it acknowledges that we are virtually out of time to act, even though we must do so. Where many describe a possible transition to a new energy economy, it points out that such an economy, however necessary, would still impose an enormous human footprint on the Earth's ecosystems. Where many explore how to alter our practices in a gradual process within the existing national and international political systems, it argues that our reliance on them shows that we consider the market, and those systems, to be more real than the biosphere itself. Finally, where many examine the consequences of our actions for our grandchildren, it suggests that climate change has already damaged our own lives. We thus face the unprecedented challenge of salvaging a basis for our lives today - not by turning away from these dark realities but by facing them and, through that process, to discover surprising possibilities for ethical and emotional resilience. That basis, this book argues, may be found in our capacity to assume an infinite responsibility for ecological disaster without condemnation or nostalgia and, like the biblical Job, to respond with awe to the alien voice that speaks from the whirlwind. By owning disaster and accepting our due place within the inhuman forces of the biosphere, we may discover how to live with responsibility and serenity whatever may come. Drawing on contemporary research in climate change, political history, literary studies, philosophical ethics, cultural theory, the history of science, and a/theology, this book brings them together in a comprehensive and bracingly honest assessment of our current dilemma.

The noise factor is the ratio of signal to noise of an input signal to that of the output signal. Noise can block or interfere with the meaning of a message in both human and electronic communication. But in Information Theory, noise is still considered to be information. By refining the definition of noise as that which addresses us outside of our preferred comfort zone, Joseph Nechvatal's Immersion Into Noise investigates multiple aspects of cultural noise by applying the audio understanding of noise to the visual, architectural and cognitive domains. Nechvatal expands and extends our understanding of the function of cultural noise by taking the reader through the immersive and phenomenal aspects of noise into algorithmic and network contexts, beginning with his experience in the Abside of the Grotte de Lascaux. Immersion Into Noise is intended as a conceptual handbook useful for the development of a personal-political-visionary art of noise. On a planet that is increasingly technologically linked and globally mediated, how might noises break and re-connect in distinctive and productive ways within practices located in the world of art and thought? Joseph Nechvatal explores this intriguing question in Immersion Into Noise.

The diverse materials comprising Impasses of the Post-Global take as their starting point an interrelated, if seemingly endless sequence of current ecological, demographic, socio-political, economic, and informational disasters. These have impacted on the stakes and tenor of cultural criticism as much as they have on tangible relations in the contemporary world. The contributors to the Impasses struggle as valiantly with a rapidly unfolding set of new discursive and communicative preconditions as they do with the open-ended chain of current insults and injuries to the ecological, socio-political, and cultural surrounds. These in turn demand increased attentiveness on the part of culturally and politically engaged readers. If the volume claims a global, if not post-global scope in the range of its perspectives and interventions, the diversity of approaches and interests advanced and updated by its contributors is correspondingly vast. These include the contemporary discourses of deconstruction, climate change, ecological imbalance and despoilment, sustainability, security, economic bailout, auto-immunity, and globalization itself. With contributions by James H. Bunn, Rey Chow, Bruce Clarke, Tom Cohen, Randy Martin, Yates McKee, Alberto Moreiras, Haun Saussy, Tian Song, Henry Sussman, Samuel Weber, Ewa P. Ziarek, and Kryzsztof Ziarek.

Asking is one of the simplest and most familiar of human actions, and has a right to be thought of as single most powerful and most variously cohering form of social-symbolic gesture. Because so much is at stake in the act of asking, asking, or asking for, almost anything, whether information, help, love or respect, can be asking for trouble, so a great deal of care must be taken with the ways in which asking occurs and is responded. A History of Asking is the first attempt to grasp the unity and variety of the technics and technologies of asking, in all its modalities, as they extend across a spectrum from weak forms like begging, pleading, praying, imploring, beseeching, entreating, suing, supplicating and soliciting, through to the more assertively and even aggressively self-authorising modes of asking, like proposing, offering, inviting, requesting, appealing, applying, petitioning, claiming and demanding. The book considers the history of 6 broad modes of petitory practice. The act of begging, both among animals and humans is considered in terms of its theatrics. The institution of the political petition, protocols for which seem to arise in also every system of government of which we have knowledge, is tracked through from late medieval to nineteenth-century Britain. The act of prayer, central to religious practice, though often the last form of religious behaviour to fall away among those lapsing from adherence, and one of the religious practices that is most likely to be adhered to in the absence of any other religious commitment, is the subject of sustained scrutiny. The appeal of prayer is essentially to the fact of participation in language, and the specific forms of commitment to the condition of being bound, bindable, or biddable by it. Wooing and the associated economics of seduction and solicitation are tracked through from the formalisation of the conventions of courtly love in the 12th century through to modern techniques of flirtation. The book revives the antique term 'suitage' in order to discuss all the forms of sueing and suitorship for favours or advantage, as well as, more broadly the act, pursued almost life-long, of trying to get one another to do things for us, in particular in indirect or vicarious forms of what may be called 'interpetition', such as the dedications of books to patrons, the institution of the testimonial or letter of reference and the practices of flattery. A History of Asking concludes with a discussion of the many ways in which our necessarily parasitic relations on each other in a complex society are both conveyed and dissimulated, especially through the ways in which we summon and salute different kinds of service.

Fabricating Publics explores how cultural practitioners and institutions perceive their role in the post-truth era by repositioning their work in relation to the notion of the "public". The book addresses the multiple challenges posed for artists, curators and cultural activists by the conditions of post-factuality: Do cultural institutions have the practical means and the ethical authority to fight against the proliferation of "alternative facts" in politics, as well as within all aspects of our lives? What narratives of dissent are cultural practitioners developing, and how do they choose to communicate them? Could new media technologies still be considered as instruments of democratizing culture, or have they been irrevocably associated with 'empty' populism? Do "counter-publics" exist and, if yes, how are they formed? In the end, is "truth" a notion that could be reclaimed through contemporary culture?

The great acceleration that has become known as the Anthropocene has brought with it destructive consequences that threaten to give rise to a dangerous and potentially explosive convergent reaching of limits, not just climatically or biospherically, but psychosocially. This convergence demands a new kind of thinking and a reconsideration of fundamental philosophical, political and economic theory in light especially of the age of computational capitalism, in order to prevent this convergence from becoming absolutely catastrophic. The French philosopher Bernard Stiegler argued that the basis for such a reconsideration must be, in a very general way, the thought of entropy. Psychopolitical Anaphylaxis examines, draws on, and dialogues with Stiegler's work, and aims to take steps towards this new kind of thinking. Borrowing also from Georges Canguilhem and Peter Sloterdijk, among others, it argues for an immunological perspective that sees psychopolitical convulsions as a kind of anaphylactic shock that threatens to prove fatal. The paradox that ultimately must be confronted in the Anthropocene - conceived as an Entropocene - is the contradiction between the urgent need for a global emergency procedure and the equally necessary task of finding the time to carefully rethink our way beyond this anaphylaxis. In this book, Daniel Ross argues that the task of thinking today must be to inhabit this paradox and make it the basis of a new dynamic.

To 'articulate' media means to understand them by locating their connections in space and time. Articulating Media offers new approaches to the writing of technology and the technologies of writing by twinning an investigation of language with an attention to location. Where does media theory take place? How should media theory understand its own occupation of the spaces of media? What materialities might survive media's many articulations and associations?Diverse in topic and method, the collection's nine chapters analyse those questions of value, representation, and categorisation that are held within the languages of media. Contributors consider media technologies - following previous volumes in the Technographies series - not as mute objects addressed through language, but as processes and devices situated in the very grammars and vocabularies of their address. Scholars of literature, film, musicology, art, design theory, and media history evaluate new linguistic possibilities for thinking across disciplines and for considering the significance of location to media-critical writing. Collectively, the book traces the ways in which media vernaculars have shaped the vernaculars of media theory, and proposes a few ways in which we might reshape them. With essays by Bernhard Siegert, Melle Jan Kromhout, Bernard Geoghegan, Louise Shen, Caroline Bassett, Emma McCormick-Goodhart, Renee A. Farra, Rebecca Ross, and Jussi Parikka.

Glitches are errors where the digital bursts into our everyday lives as fragmented image, garbled text and aberrant event. In this book, Nathan Jones shows how writers work with the glitch as a literary effect. 'Glitch poetics' describes a new language of error in literary and media arts: a way to write the breakage, corruption and crisis of the present moment. Based on a range of close readings of contemporary literature by writers including Linda Stupart, Keston Sutherland, Ben Lerner, Caroline Bergvall, Erica Scourti, and the internet novelists, Jones lays the groundwork for writing that can productively engage in current thinking around AI, the Anthropocene, critical posthumanism and code.

This volume gathers notable critics and philosophers to engage the predominant impasse of an emerging era of climate change and ecocatastrophic acceleration: that is, how to conceptual and critical practices inherited from 20th century master-thinkers--who took no account of these emergences and logics--alter, adapt, mutate, or undergo translation at the current moment. Rather than assume that the humanities and philosophic practices of the past routed in the rethinking of language and power are suspended as irrelevant before mutations of the biosphere itself, Telemorphosis asks how, in fact, the latter have always been imbricated in these cognitive and linguistic practices and remain so, which is also to ask how a certain violence returns, today, to entirely different fields of reference. The writers in the volume ask, implicitly, how the 21st century horizons that exceed any political, economic, or conceptual models alters or redefines a series of key topoi. These range through figures of sexual difference, bioethics, care, species invasion, war, post-carbon thought, ecotechnics, time, and so on. As such, the volume is also a dossier on what metamorphoses await the legacies of "humanistic" thought in adapting to, or rethinking, the other materialities that impinge on contemporary "life as we know it."

The collective work that produced this book is based on the claim that today's destructive development model is reaching its ultimate limits, and that its toxicity, which is increasingly massive, manifest and multidimensional (medical, environmental, mental, epistemological, economic - accumulating pockets of insolvency, which become veritable oceans), is generated above all by the fact that the current industrial economy is based in every sector on an obsolete physical model - a mechanism that ignores the constraints of locality in biology and the entropic tendency in reticulated computational information. In these gravely perilous times, we must bifurcate: there is no alternative.

Object-oriented ontology (OOO) asks us to suspend our modern preconceptions and treat epistemic processes as something that happens not just when human thought meets the world, but even when objects meet each other. Such confrontations between object and object produce new, stable, and emer- gent objects that fully deserve to be called real. But does OOO go too far in treating objects as self-enclosed units, without full acceptance of the relational side of their being? Laying new emphasis on the way that objects support each other, Gabriel Yoran introduces his challenging notion of "the interfact."

The time of hypersubjects is ending. Their desert-apocalypse-fire-and-death cults aren't going to save them this time. Meanwhile the time of hyposubjects is just beginning. This text is an exercise in chaotic and flimsy thinking that will possibly waste your time. But it is the sincere effort of two reform-minded hypersubjects to decenter themselves and to help nurture hyposubjective humanity. Here are some of the things we say in this book: 1) Hyposubjects are the native species of the Anthropocene and are only just now beginning to discover what they might be and become. 2) Like their hyperobjective environment, hyposubjects are also multiphasic and plural: not-yet, neither here nor there, less than the sum of their parts. They are, in other words, subscendent (moving toward relations) rather than transcendent (rising above relations). They do not pursue or pretend to absolute knowledge or language, let alone power. Instead they play; they care; they adapt; they hurt; they laugh. 3) Hyposubjects are necessarily feminist, colorful, queer, ecological, transhuman, and intrahuman. They do not recognize the rule of androleukoheteropetromodernity and the apex species behavior it epitomizes and reinforces. But they also hold the bliss-horror of extinction fantasies at bay, because hyposubjects' befores, nows, and afters are many. 4) Hyposubjects are squatters and bricoleuses. They inhabit the cracks and hollows. They turn things inside out and work miracles with scraps and remains. They unplug from carbon gridlife; they hack and redistribute its stored energies for their own purposes. 5) Hyposubjects make revolutions where technomodern radars can't glimpse them. They patiently ignore expert advice that they do not or cannot exist. They are skeptical of efforts to summarize them, including everything we have just said.

Deterritorializing the Future places concepts of heritage at the centre of the Anthropocene - not as nostalgic longing for how things were, but to think critically and speculatively about alternative futures.