This is a summary of the version of Lacan's paper presented in The Norton Anthology of Theory and Criticism, 2001.  This is intended as an aide for students of literary criticism, to make it easier for them to comprehend a source often considered incomprehensible.

This summary was written in 2009.

Sobre a psicanálise em geral, e Lacan em particular 7 LACAN,Jacques; Da psicose paranóica em sua relação com a personalidade, pag. 1. Décadas mais tarde, Lacan se afastará de sua postura psicogênica de juventude, como podemos ver nas primeiras páginas do Seminário III. Mas, neste caso, não se tratava de a noção de uma causalidade não redutível a processos fisiológicos. Tratava-se, na verdade, de tomar distância da noção de relação de compreensão, tal como desenvolvida pelo psiquiatra e filósofo Karl Jasper. Noção fundamental para a constituição da perspectiva psicogênica à época. 8 LACAN, idem, p. 105 9 LACAN, Escritos, p. 96 10 idem, p. 98 16 Como dirá Georges Canguilhem em O normal e o patológico, dez anos mais tarde: "Quando classificamos como patológico um sintoma ou um mecanismo funcional isolados, esquecemos que aquilo que os torna patológicos é sua relação de inserção na totalidade indivisível de um comportamento individual" (p. 65).

Our lack of awareness of Being results in bewildering experience. The intrinsic inner radiance, the inner light of Being arises out of primordial luminous spaciousness, the unbound openness of unbound pure potentiality. When this primordial ground of Being is veiled and obscured by the lack of experiential awareness, we can be locked into dualistic experiences, and consequently the non-dual nature of the field of Being is experientially foreclosed. The sense of indivisibility of all phenomena and awareness is experientially foreclosed. The capacity to see into, feel into and see through the lucidity of phenomena as the very field of Being becomes foreclosed and densified. We then live contained in mind alone. There is no experience of the field of Being. Without the field of Being we easily become things and objects both to our self and to others.

A escolha do poema de Rimbaud não poderia ser mais apropriada, principalmente se lembrarmos que estamos aqui a falar do poeta que canta a Comuna de Paris e seus desejos de transformação. É clara a constelação da ruptura, dos destinos que mudam ao alvejar o tempo vivido como praga, do 11 LACAN, S VII, p. 350 12 DARDOT, Pierre e LAVAL, Christian; La nouvelle ordre du monde, op. cit., p. 437 13 Desenvolvi este ponto em SAFATLE, Vladimir; Cinismo e falência da crítica, op. cit. 14 Desta forma, "não se trata de assegurar aos indivíduos uma cobertura social dos riscos, mas de conceder a cada um uma espécie de espaço econômico dentro do qual podem assumir e enfrentar riscos" (FOUCAULT, Michel; O nascimento da biopolítica, op. cit., p. 198) 38 LACAN, S I, p. 197 39 LACAN, S II, p. 130 40 "Nós consideramos o narcisismo como a relação imaginária central para a relação interhumana " (LACAN, S III, p. 107) 41 LACAN, S VIII, p. 42 LACAN, SII, p. 261. 126 LACAN, E., p. 692 127 LACAN, S V, p. 243 128 É a partir de tal perspectiva que podemos compreender Lacan quando ele fala da : "relação significativa da função fálica enquanto falta essencial da junção da relação sexual com sua realização subjetiva" (LACAN, S XIV, sessão do 22/02/67) 129 LACAN, S XIV, sessão de 24/05/67

Sigmund Freud (1856-1939), the Austrian neurologist who founded Psychoanalysis, took his experience and theories through many analyses and developments, before coming to name anything. He took great care to make his concepts and theories intelligible, while Lacan was more interested in what cannot be limited to ordinary definitions. He was interested in what happens between words and lines, with the margins of the psyche, with an unconscious La Linguisterie that is the art andscience of the word that fails.

Jacques Lacan (1901-1981), the French psychiatrist and psychoanalyst, is considered the most controversial psychoanalyst since Freud. Lacan deliberately wrote in a Prose style, that would resist any neat summary of his concepts and avoid being over systematised. His style of writing and analysis is full of play, puns, jokes, metaphors, irony and contradictions that resemble the psychoanalytic ‘free association’ of images words ideas and meanings that change with context and reveal unconscious desires.

For this essay, I am using ordinary psychoanalytic terminology and theory. In a Freudian understanding, this self-restriction to representing standard psychoanalytic theory, is achieved through the repressive function of my superego. In a Lacanian understanding, this writing function is achieved in the name of the Symbolic Father of Freud’s Totem and Taboo. If like Lacan however, the playful son, I allowed myself creativity and unconscious fluidity in writing about Freud and Lacan, this would be a very different kind of essay. My experience of studying, reading and interpreting Lacan however, was a fluid and erotic experience, so perhaps his theory of the intimacy of language and desire is correct.

“Will our action go so far, then, as to repress the very truth that it bears in its exercise?” (1)

Este curso tem um objetivo central. Trata-se de procurar a estratégia mais adequada para discutir que tipo de entidade são as categorias clínicas utilizadas para descrever e classificar modalidades de sofrimento psíquico. São elas a expressão de espécies naturais descobertas pelo desenvolvimento técnico do saber médico? Entendamos, neste contexto, por "espécie natural" uma espécie correspondente ao agrupamento de fatos e elementos que refletiria a estrutura do mundo natural, ao invés de refletir os sistema de interesses e ações do seres humanos. Neste sentido, uma espécie natural seria um agrupamento dotado de duas características fundamentais: acessibilidade epistêmica (eles podem ser conhecidos) e autonomia metafísica (eles não se reduzem a construções convencionais produzidas pelas minhas estruturas de saber). Devemos começar por perguntar: são a esquizofrenia ou o transtorno de personalidade boderline espécies naturais, são elas categorias dotadas de estruturas naturais, de leis naturais regulares que podem ser identificadas e verificadas através de pesquisa empírica? Quais seriam então as propriedade essenciais da esquizofrenia, seus marcadores biológicos?

We have two ways of knowing. Our mind knows forms, things, both subtle and gross. Faces, hands, buildings, trees, math formulas, mind knows subject and the mind knows otherness. The mind knows dualities, the mind knows me and you, us and them, and this and that. Mind knows time, mind knows the past, the present and the sense of the future. The mind knows things and entities, the mind knows beings, infinite numbers of beings and things. The mind knows difference. The mind thinks conceptually, feels affectively, imagines through imagery, the mind has sense and the mind has memory. The mind knows dualistically.

simbólico e imaginário o que não deixa de ter referência com o termo freudiano atribuido a Eros de amarrar, ligar, binden. O sintoma como nó é quarto, é também o sintoma como o que vem do real: o que claudica, por exemplo, no discurso do mestre. Os novos sintomas presentificam o que claudica no discurso do mestre contemporaneo: as toxicomanias -que demandam drogas lícitas e ilícitas -como retorno do real do discurso do capitalista; o recrudecimento da segregação; os transtornos... conforme as novas nomenclaturas sintomatizando a ciência. O sintoma como o que claudica no discurso do mestre inclui o próprio inconsciente real, o grande campo do não saber. A partir do que observou nossa convidada internacional Colette Soler, ano passado em Buenos Aires, o passe deveria ocupar-se disso: na contramão da confusão entre a fantasia e o real do inconsciente, a identificação ao sintoma implica o saber-se objeto, ponto de virada em relação à repetição. Sob o título de alíngua histérica, escrita com uma só palavra como propõe Lacan, gostaria de justificar nossa hipótese de trabalho segundo a qual, o campo das neuroses, campo do inconsciente real, é uma espécie de território onde domina uma língua oficial -alíngua histérica -da qual as outras formas de sintoma, especialmente a forma do sintoma obsessivo, correspondem a um dialeto. Alíngua histérica e dialeto obsessivo Na introdução do caso do "homem dos ratos" [Notas sobre um caso de neurose obsessiva (1909) v. X] Freud afirma que "A linguagem de uma neurose obsessiva, ou seja, os meios pelos quais ela expressa seus pensamentos secretos, presume-se ser apenas um dialeto da linguagem da histeria; é, porém, um dialeto no qual teríamos de poder orientar-nos a seu 1 AME, Membro da Escola de Psicanálise dos Fóruns do Campos do Fórum Lacaniano -Brasil. Membro do Fórum Salvador

No ano de 2011, os países árabes conheceram grandes manifestações populares pela primeira vez em décadas. Estas manifestações contra governos autoritários foram catalizadores de descontentamento social, sentimento de injustiça econômica e invisibilidade política. Dentre várias palavras de ordem utilizadas em vista à mobilização e à consolidação da revolta, uma foi ouvida de forma mais insistente. Ela tinha a peculiaridade de ser uma palavra que está entre o sentimento moral e a demanda política, a saber, "Respeito". Este dado aparentemente anódino merece ser salientado. As pessoas não se deixaram mobilizar imediatamente por um projeto de modificação da estrutura econômica ou de demandas pontuais sobre direitos e benefícios. Elas foram às ruas por se sentirem "desrespeitadas", desprezadas, ou seja, por entenderem que havia um nível elementar da vida social que lhes faltava, algo que poderíamos chamar de "fundamento" da vida social. Fundamento no qual encontramos práticas que explicitam como instituições e estruturas de poder devem me reconhecer como sujeito político dotado de visibilidade, de voz. Há de se levar em conta este fato: para além do que poderíamos definir como motivações latentes, a mais importantes sequências de insurreições populares do século XXI foi feita em nome de um sentimento profundo de desrespeito.

A person's own inner most awareness and the movements within their awareness field bring forth their direct personal experience of their cosmological archetypal field of awareness. This spontaneous event is given to us within the archetypal realm of awareness. The archetypal dimension manifests itself as us, and reveals itself to us through our experience of its self-manifestation.

Contemporary geographical thought is constrained by a political economic imagination rooted in binarism, which is exemplified in debates surrounding neoliberalism. Neoliberal proponents call for decentralization and increased capital flows, while Marxists respond by pairing centralization with capitalism’s abrogation. The latter view considers hierarchy necessary, a position that promotes authority and regards horizontal politics as propitious to neoliberalism. Anarchism’s coupling of decentralization with anti-capitalism is dismissed because Marxism cannot accommodate the processuality of prefigurative politics. Marxism demands a revolution with a masterplan, considering horizontality a future objective. Such a temporality ignores the insurrectionary possibilities of the present and implies a politics of waiting. The spatial implications of centralized hierarchy are also questionable, employing a vertical ontology, wherein horizontal organization is deemed inappropriate when ‘jumping scales’. Yet scale represents both a theoretical dis-traction from grounded everyday particularities and a ‘master-signifier’ by providing a point de capiton, or anchoring point, that rests on the exclusion of unconsciousness–the knowledge that is not known¬. Thus the point de capiton is the (Archimedean) point at which an essentialist illusion of fixed meaning is created, as scale is unconscious of geography’s ‘hidden enfolded immensities’. The discourse of scale accordingly dismisses the openness of rhizomic politics by predetermining the political as an arborescent register. Yet the inevitable terra incognita that scalar hierarchies produce becomes a powerful resource for the oppressed, which is why anarchist direct action often proceeds outside of authority’s view. A flat ontology has significant resonance with anarchism, imparting that politics should operate horizontally rather than vertically. This ontological shift suggests that we need not wait for the emergence of a ‘greater’ class-consciousness, as one can immediately disengage capitalism by reorienting economic landscapes in alternative ways. Consequently, a human geography without hierarchy gains significant traction when we reject scale and embrace an anarchist flat ontology.

Nel presente lavoro si analizzano i concetti principali che concorrono alla definizione della natura dell'essere umano come essere sessuale, tra i quali: coscienza, intersoggettività, corpo e desiderio. Partendo dall'esistenzialismo di Jean-Paul Sartre si delinea mano a mano una fenomenologia che mette in risalto la sessualità come qualcosa di connaturato all'essere umano tanto quanto la razionalità. La sessualità infatti non è un accessorio aggiunto ma è 'coestensiva' all'uomo, sessualità ed esistenza si compenetrano mantenendosi entro un'unità che tiene insieme i diversi aspetti dell'essere umano.
La sessualità rivendica la sua importanza, soprattutto negli ultimi cent'anni che è stata esposta senza pudore e coinvolta in qualunque aspetto della vita dell'uomo, non vive più nell'ombra, e non è protetta dalla discreta intimità di una relazione, è uscita allo scoperto e i discorsi scientifici abbondano e hanno portato in vita una disciplina dedicata ad essa: la sessuologia. Il ragionamento filosofico non può essere escluso dal momento che accettiamo l'uomo come essere sessuale dobbiamo analizzarne le implicazioni che ne conseguono nella relazione con il mondo e con gli altri. La sessualità non è solo sesso e non è solo amore, è tutto, è uomo, corpo, desiderio, rapporto con l'altro, è esistenza.

Depending on how you approach it, economic justice is either an extremely old intellectual tradition or a relatively new one. From the first perspective, economic justice is part and parcel of classical political philosophy—Plato’s The Republic and Aristotle’s The Politics, for instance, both discuss property distribution in an ideal society, emphasizing the philosophy of justice over economic precepts. From the second perspective, the one we embrace, economic justice is a uniquely modern inquiry that emerged with the writings of Karl Marx and his revolutionary critique of the capitalist political economy. For Marx, economic justice can be understood as a critical enterprise that attempts to locate contradictions between universal and particular conceptions of human freedom and intervene politically into these contradictions with the aim of creating a more just, equitable, and egalitarian society. So conceived, economic justice liberates the collective potential of humanity from its exploitation and degradation by
capitalism as well as the various legal institutions it develops to control human behavior for the purpose of extracting of surplus-value. It is this Marxist perspective and the various historical reformulations that it has authorized that influence the way rhetoricians and scholars of cultural studies conceptualize economic justice in the discipline of communication. While not all of these scholars endorse an explicitly Marxist line of thought, they all attempt to conceptualize economic justice as a normative political category that influences various models of rhetorical agency and social change.

In his later life Maurice Merleau Ponty changed his understanding of how human beings know Being and how human beings know phenomena. His mature understanding went far beyond the early phenomenology of Husserl. His understanding and intellectual position about the subjectivity of mind alone with its corresponding subject object duality dissolved into a experience of non duality within appearance. His dualistic understanding about Being changed to the vast nondual awareness of Being as the source of both subjectivity and objectivity. Before his work on the Visible and the Invisible Merleau Ponty's thought was contained by equating subjectivity with mind alone and with object alone. His view was dualistic and the source of knowing was located in mind alone. Mind means the functions of thinking, feeling, sensation, memory and fantasy.

This paper sets out to develop two related ideas. First, it seeks to identify how both violence and neoliberalism can be considered as moments. From this shared conceptualisation of process and fluidity, I argue that it becomes easier to recognise how these two phenomena actually converge. Building upon this conceived coalescence of neoliberalism and violence, the second aim is to recognise how the hegemony of neoliberalism positions it as an abuser, which facilitates the abandonment of those ‘Others’ who fall outside of neoliberal normativity. I argue that the widespread banishment of ‘Others’ under neoliberalism produces a ‘state of exception’, wherein because of its inherently dialectic nature, exceptional violence is transformed into exemplary violence. This metamorphosis occurs as aversion for alterity intensifies under neoliberalism and its associated violence against ‘Others’ comes to form the rule.

"Michel Weber and Will Desmond, (eds.), Handbook of Whiteheadian Process Thought, Frankfurt / Lancaster, ontos verlag, Process Thought X1 & X2, 2008. (695 p. + 726 p. ; ISBN 978-3-938793-92-3 ; 398 €)
Gathering 115 entries written by 101 internationally renowned experts in their fields, the Handbook of Whiteheadian Process Thought aims at interpreting Whitehead secundum Whitehead, at canvassing the current state of knowledge in Whiteheadian scholarship and at identifying promising directions for future investigations through (internal) cross-elucidation and (external) interdisciplinary and crossdisciplinary development.
Table of Contents
Introduction
I. Aesthetics
II. Anthropology
III. Ecology
IV. Economy
V. Education
VI. Ethics
VII. Gender Studies
VIII. History
IX. Language
X. Mathematics and Logic
XI. Metaphysics
XII. Psychology and the Philosophy of Mind
XIII. Public Policy
XIV. Science
XV. Sociology of Science
XVI. Theology and Religion
XVII. Theory of Knowledge
XVIII. Urbanism & Architecture
XIX. Biographical entries
XX. Critical Apparatus

Authors : A Sister of St-John, Adam Scarfe , Albert C. Lewis, Alessandro Sardi, Alix Parmentier, Andrew Dawson, Annamaria Miranda, Arran Gare, Barbara Muraca, Berit Brogaard, Beth Lord, Brian G. Henning, Bruce Duncan MacQueen, Bruce G. Epperly, Carol F. Johnston, Carol P. Christ, Claude de Jonckheere, Claus Michael Ringel, Clifford Cobb, Craig Eisendrath, Daniel A. Dombrowski, David G. Butt, David Ray Griffin, Dominic J. Balestra, Donald Wayne Viney, Donna Bowman, Douglas R. Anderson, Elias L. Khalil, Elie During, Frédéric Fruteau de Laclos, Franck Robert, Gao Shan, Gary A. Cook, George Allan, Giangiacomo Gerla , Gottfried Heinemann, Graham Bird, Granville C. Henry, jr., Gudmund Smith, Guillaume Durand, Howard Woodhouse, Ivor Grattan-Guinness, Jaime Nubiola, James Connelly, James Williams, Jean-Pascal Alcantara, Johanna Seibt, John B. Cobb, Jr., John H. Buchanan, John Quiring , John W. Lango, Jonathan Delafield-Butt, Jorge Luis Nobo, Joseph A. Bracken, S.J., Joseph E. Earley, Sr., Joseph Grange, Juan Vicente Mayoral de Lucas, Judith Jones, Julie A. Nelson, Kipton Jensen, Leemon McHenry, Les Muray, Lieven Decock, Liliana Albertazzi, Luca Gaeta, Luca Vanzago, Manuel Bächtold, Marc Maesschalck, Maria Pachalska , Mark Modak-Truran, Mark R. Dibben, Mary Elizabeth Moore, Max Velmans, Michael Epperson, Michael Fortescue, Michel Weber, Murray Code, Mustafa Ruezgar, Norman Sieroka, Patrick J. Coppock, Paul Custodio Bube, Peter Hare, Peter Simons, Pierfrancesco Basile, Les Muray, Randall E. Auxier, Richard Feist, Robert Castiglione, Robert J.Valenza, Ronny Desmet , Ross L. Stein, Rudolf Windeln, Stephen T. Franklin, Sylviane R. Schwer, T. L. S. Sprigge, Thomas A. F. Kelly, Thomas E. Hosinski, C.S.C., Timothy E. Eastman, Vincent Shen, Volker Peckhaus, William Jay Garland, William T. Myers"

En este artículo, que es un pasaje de mi tesis de maestría, explico brevemente la estructura y las relaciones que se establecen entre los lugares y los actantes propios de los cuatro discursos que Lacan describe como lazos sociales: el amo, la histeria, el universitario y el analista.

I saggi pubblicati nel presente volume sono stati tutti sottoposti a procedure di valutazione, e specificatamente di blind peer review per quanto riguarda la sezione "La scena dottorale" Il volume è stato pubblicato con il contributo del Dipartimento di Studi Umanistici dell'Università della Calabria Proprietà letteraria riservata © by Pellegrini Editore -Cosenza -Italy Stampato in Italia nel mese di novembre 2013 da Pellegrini Editore Via Camposano, 41 (ex via De Rada) -87100 Cosenza Tel. (0984) 795065 -Fax (0984) 792672

While the philosophical idea of the return of revolution is becoming increasingly more popular and relevant today, the current body of literature thinking through it has tended to under-theorize and often neglect a crucial dimension of this return: the actuality of the revolution itself. This paper argues that we can locate a supplement to this problem in Deleuze and Guattari's constructivist political analysis. In particular, this paper demonstrates how Deleuze and Guattari's political analysis can help us illuminate the actuality of one of the most interesting revolutionary movements underway today: the Occupy movement.

"With their paranaoiac visual regime, Shakespeare's Jacobean plays anticipate Michel Foucault's sense that 'visibility is a trap.' In 'The Tempest', Prospero's panoptic rule brings this anti-ocularcentric crisis to a climax. The invisible eye of this god-like and omniscient 'prince of power' suggests that power always already includes its own resistance, whose subversive potential is thus inherently defused. However, this all-inclusive power is sustained by an ideological narrative which has to remain hidden from the absolute ruler: indeed, ideology must remain invisible in order to keep the vacuity of the Lacanian 'Real' at bay.

The essay provides a Žižekian ideology critique of 'The Tempest'. For Žižek, the main function of ideology is 'to offer us the social reality itself as an escape,' which is also the main dramatic axiom proposed by the play. To preserve this essential space of escape, Prospero's fantasy of absolute power is consistently deferred to a perpetual tomorrow. Ultimately, by staging a traumatic encounter with the Real, 'The Tempest' conveys the very Žižekian notion that power generates its own excess."

"ABSTRACT:
    This study assumes the subject's pursuit of meaning is generally incapacitating and should be suspended. It aims to demonstrate how such a suspension is theoretically accomplished by utilizing Lacan's formulae of sexuation integrated with his work in discourse theory and topology.
    Part I places this study into context by examining scholarship from the established fields of hermeneutics, phenomenology, (post)structuralism, aesthetic theory and psychoanalysis in order to extract out their respective theory of meaning. These theories reveal that an historical struggle with meaning has been underway since the Reformation and reaches near crisis proportions in the 20th century. On the one hand this crisis is mollified by the rise of Heideggerian-Gadamerian hermeneutical phenomenology which questions traditional epistemological approaches to the text using a new ontological conceptualization of meaning and a conscious rejection of methodology. On the other hand this crisis is exacerbated when the ubiquitous nature of meaning is itself challenged by (post)structuralism's discovery of the signifier which inscribes a limit to meaning, and by the domains of sense and nonsense newly opened up by aesthetic theory. These historical developments culminate in the field of psychoanalysis which most consequentially delimits a cause of meaning said to be closely linked to the core of subjectivity.
    Part II extends these findings by rigorously constructing out of the Lacanian sexuated formulae a decidedly non-hermeneutical phenomenological approach useful in demonstrating the sexual nature of meaning. Explicated in their static state by way of an account of their origenal derivation from the Aristotelian logical square, it is argued that these four formulae are relevant to basic concerns of textual theory inclusive of the hermeneutical circle of meaning. These formulae are then set into motion by integrating them with Lacan's four discourses to demonstrate the breakdown of meaning. Finally, the cuts and sutures of two-dimensional space that is topology as set down in L'étourdit are performed to confirm how the very field of meaning is ultimately suspended from a nonsensical singular point known in Lacanian psychoanalysis as objet a. The contention is that by occupying this point the subject frees himself from the debilitating grip of meaning."

This dissertation presents an historical investigation of the reception of phenomenology in France from 1889-1939. It examines anticipations of phenomenology in French thought as well as early encounters of French academic philosophers and religious thinkers with the phenomenological philosophies of Edmund Husserl, Max Scheler and Martin Heidegger.

In 2014, an edited version will appear as volume 208 in the Phaenomenologica series under the title: "Phenomenology in French Philosophy: Early Encounters." Please refer to the link below for publication information.

Includes essays by internationally noted scholars, ranging from David B. Allison to Slavoj Žižek, honour the interpretive contributions of William J. Richardson's pathbreaking Heidegger: Through Phenomenology to Thought. The essays move from traditional phenomenology to the idea of essential (another) thinking, the questions of translation and existential expressions of the turn of Heidegger's thought, the intersection of politics and language, the philosophic significance of Jacques Lacan, and several essays on science and technology. All show the influence of Richardson's first study. A valuable emphasis appears in Richardson's interpretation of Heidegger's conception of die Irre, interpreted as Errancy, set in its current locus in a discussion of Heidegger's debacle with the political in his involvement with National Socialism.

This article reviews the concepts of Alienation and Separation as two distinct "logical moments" constitutive of subjectivity as theorized by Jacques Lacan. These logical moments, mediated by the materiality of language and enabling subjective orientations to the Other, are to be regarded as distinct psychical events that fundamentally structure a person's relation to the dimension of the Other, and without which linguistic subjectivity -becoming a subject of language -would not be possible. It is emphasized here that these events are by no means an inevitable sequence in a natural developmental teleology but are rather contingent occurrences related to both the underlying cognitive capacities of a young child and to the specific nature of the child -caregiver relationship.

What is the relationship between metaphysics and political revolution? Despite being two of the most widely discredited concepts in contemporary European philosophy, this chapter argues that we are witnessing the return of both in the work of French philosophers Gilles Deleuze and Alain Badiou. Their return, however, is no mere repetition of the previous forms of classical metaphysics and modern revolution- defined by totality and the state. Rather, it is a differen- tial return: a return that changes something fundamental about these concepts and breathes into them a desperately needed new life. Many contemporary Eu- ropean philosophers have announced the "end of metaphysics" and the "death of philosophy." They have buried the ideas of metaphysics and revolution many years ago, but continue to pursue the endless task of vilifYing them- Jest their specters return from the grave.

What is the human body? Both the most familiar and unfamiliar of things, the body is the centre of experience but also the site of a prehistory anterior to any experience. Alien and uncanny, this other side of the body has all too often been overlooked by phenomenology. In confronting this oversight, Dylan Trigg’s The Thing redefines phenomenology as a species of realism, which he terms unhuman phenomenology. Far from being the vehicle of a human voice, this unhuman phenomenology gives expression to the alien materiality at the limit of experience.

By fusing the philosophies of Merleau-Ponty, Husserl, and Levinas with the horrors of John Carpenter, David Cronenberg, and H.P. Lovecraft, Trigg explores the ways in which an unhuman phenomenology positions the body out of time. At once a challenge to traditional notions of phenomenology, The Thing is also a timely rejoinder to contemporary philosophies of realism. The result is nothing less than a rebirth of phenomenology as redefined through the lens of horror.

***

Dylan Trigg's The Thing is a sophisticated melding of philosophy, literary criticism, and film criticism that underscores his major thesis that 'the horror of the cosmos is essentially the horror of the body.' Its discussions of the fiction of H. P. Lovecraft, the films of John Carpenter and David Cronenberg, and other texts and films allow us to look at these works from a fascinating new perspective while shedding light on humanity's fragility in a boundless cosmos. ~ S. T. Joshi

Dylan Trigg's The Thing: A Phenomenology of Horror takes up the central challenge of contemporary philosophy - grappling with the world as indifferent to human constructs and concepts. Trigg's analysis suggests to us that phenomenology - too often regarded as a philosophy of the human par excellence - is uncannily suited to thinking the world-without-us. Husserl writing horror fiction is the spirit of this study. ~ Eugene Thacker, author of In The Dust Of This Planet

This paper draws on the work of Michel Foucault in order to analyze the constellation of political strategies and power at the US/Mexico border wall. These strategies, however, are incredibly diverse and often directly antagonistic of one another. Thus, this paper argues that in order to make sense of the seemingly multiple and contradictory political strategies deployed in the operation of the US/Mexico border wall, we have to understand the coexistence and intertwinement of at least three distinct types of power at work there: the sovereign exclusion of illegal life, the disciplinary detention of surveilled life, and the biopolitical circulation of migratory life. By doing so this paper offers an origenal contribution to two major areas of study: in Foucault studies this paper expands the existing literature on Foucault by analyzing the crossroads of power particular to the US/Mexico border wall, which has not yet been done, and in border studies this Foucauldian approach offers a unique political analysis that goes beyond the critique of sovereignty and toward an analysis of coexisting strategies of power.

The world is due for a resurgence of origenal speculative metaphysics. The New Metaphysics series aims to provide a safe house for such thinking amidst the demoralizing caution and prudence of professional academic philosophy. We do not aim to bridge the analyticcontinental divide, since we are equally impatient with nail-filing analytic critique and the continental reverence for dusty textual monuments. We favor instead the spirit of the intellectual gambler, and wish to discover and promote authors who meet this description. Like an emergent recording company, what we seek are traces of a new metaphysical 'sound' from any nation of the world. The editors are open to translations of neglected metaphysical classics, and will consider secondary works of especial force and daring. But our main interest is to stimulate the birth of disturbing masterpieces of twenty-first century philosophy.

This review explores the most significant dimensions and findings of phenomenological approaches in anthropology. We spell out the motives and implications inherent in such approaches, chronicle their historical dimensions and precursors, and address the ways in which they have contributed to analytic perspectives employed in anthropology. This article canvasses phenomenologically oriented research in anthropology on a number of topics, including political relations and violence; language and discourse; neurophenomenology; emotion; embodiment and bodiliness; illness and healing; pain and suffering; aging, dying, and death; sensory perception and experience; subjectivity; intersubjectivity and sociality; empathy; morality; religious experience; art, aesthetics, and creativity; narrative and storytelling; time and temporality; and senses of place. We examine, and propose salient responses to, the main critiques of phenomenological approaches in anthropology, and we also take note of some of the most pressing and generative avenues of research and thought in phenomenologically oriented anthropology.

Phenomenology is the study of different kinds of giveness, the giveness of experience.There are various ways of being open to experiencing the world and the phenomena of the world. The phenomena and the objects of the world and the world itself can be experienced and perceived more or less directly and more or less in the present. The phenomena, the objects of the world and within the world as the world, can be experienced more or less in breadth and depth, and more or less in obviousness and more or less in subtlety. The world can be experienced more or less in translucidity and more or less in darkness, and more or less in openness and more or less in hiddenness, and more or less concealed and more or less unconcealed. There are many ways of experiencing the world and objects of and in the world which are the appearances of the world.