In the Dust of This Planet (Horror of Philosophy): 1

Product Information

Thacker utilizes St John of the Cross, Jakob Bohme, Georges Bataille, and Kyoto School philosopher Kenji Nishitani to articulate a kind of dark mysticism based on a radical groundlessness (Śūnyatā) that is centered in the recognition of the unhuman.

If you are looking for an pop-cultural intro into modern nihilism (or are stuck in a self-harming downwards spiral of "entry level" nihilism) you are likely to enjoy it too. In the context of philosophy, the central question today is whether thought is always determined within the framework of the human point of view.You can change your choices at any time by visiting Cookie preferences, as described in the Cookie notice. The real challenge lies in confronting this enigmatic concept of the world-without-us, and understanding why this world-without-us continues to persist in the shadows of the world-for-us and the world-in-itself. Dark Nights of the Universe, co-authored with Daniel Colucciello Barber, Nicola Masciandaro, Alexander R. By contrast, we understand the Earth as encompassing all the knowledge of the world as an object, via geology, archaeology, paleontology, the life sciences, the atmospheric sciences (meteorology, climatology), and so on. Utilizing a medieval strategy of questioning and responding, Thacker dialogues back and forth with himself as he explores three main topics related to the realm of demonology.

This section of Thacker’s book reminded me of the section in Sartre’s Being and Nothingness in which he likens the nature of “slime” to the in-itself world of non-human existence. He has also collaborated with Biotech Hobbyist, and co-authored an art book Creative Biotechnology: A User's Manual.The contemporary cynic – which on many days describes myself – might respond that we still live by all of these interpretive frameworks, and that only their outer shell has changed – the mythological has become the stuff of the culture industries, spinning out big-budget, computer-generated films and merchandise; the theological has diffused into political ideology and the fanaticism of religious conflict; and the existential has been re-purposed into self-help and the therapeutics of consumerism. As I read this section I was lost, not understanding the relevance of the examples or what connection this all had to the “horror of philosophy,” which was the theme established in the prologue. In the opening of the book the authors ask "Does everything that exists, exist to be presented and represented, to be mediated and remediated, to be communicated and translated? Sadly I listen to audio books while driving for work, so I couldn't look up the numerous terms that would elucidate the conclusions made by the author.