As Hölderlin was to Martin Heidegger and Mallarmé to Jacques Derrida, so is H.P. Lovecraft to the Speculative Realist philosophers. Lovecraft was one of the brightest stars of the horror and science fiction magazines, but died in poverty and relative obscurity in the 1930s. In 2005 he was finally elevated from pulp status to the classical literary canon with the release of a Library of America volume dedicated to his work. The impact of Lovecraft on philosophy has been building for more than a decade. Initially championed by shadowy guru Nick Land at Warwick during the 1990s, he was later discovered to be an object of private fascination for all four original members of the twenty-first century Speculative Realist movement. In this book, Graham Harman extracts the basic philosophical concepts underlying the work of Lovecraft, yielding a weird realism capable of freeing continental philosophy from its current soul-crushing impasse. Abandoning pious references by Heidegger to Hölderlin and the Greeks, Harman develops a new philosophical mythology centered in such Lovecraftian figures as Cthulhu, Wilbur Whately, and the rat-like monstrosity Brown Jenkin. The Miskatonic River replaces the Rhine and the Ister, while Hölderlin's Caucasus gives way to Lovecraft's Antarctic mountains of madness.

As Holderlin was to Martin Heidegger and Mallarme to Jacques Derrida, so is H.P. Lovecraft to the Speculative Realist philosophers. Lovecraft was one of the brightest stars of the horror and science fiction magazines, but died in poverty and relative obscurity in the 1930s. In 2005 he was finally elevated from pulp status to the classical literary canon with the release of a Library of America volume dedicated to his work. The impact of Lovecraft on philosophy has been building for more than a decade. Initially championed by shadowy guru Nick Land at Warwick during the 1990s, he was later discovered to be an object of private fascination for all four original members of the twenty-first century Speculative Realist movement. In this book, Graham Harman extracts the basic philosophical concepts underlying the work of Lovecraft, yielding a weird realism capable of freeing continental philosophy from its current soul-crushing impasse. Abandoning pious references by Heidegger to Holderlin and the Greeks, Harman develops a new philosophical mythology centered in such Lovecraftian figures as Cthulhu, Wilbur Whately, and the rat-like monstrosity Brown Jenkin. The Miskatonic River replaces the Rhine and the Ister, while Holderlin's Caucasus gives way to Lovecraft's Antarctic mountains of madness.

A noted cultural critic unearths the weird, the eerie, and the horrific in 20th-century culture through a wide range of literature, film, and music references—from H.P. Lovecraft and Daphne Du Maurier to Stanley Kubrick and Christopher Nolan. What exactly are the Weird and the Eerie? Two closely related but distinct modes, and each possesses its own distinct properties. Both have often been associated with Horror, but this genre alone does not fully encapsulate the pull of the outside and the unknown. In several essays, Mark Fisher argues that a proper understanding of the human condition requires examination of transitory concepts such as the Weird and the Eerie. Featuring discussion of the works of: H. P. Lovecraft, H. G. Wells, M.R. James, Christopher Priest, Joan Lindsay, Nigel Kneale, Daphne Du Maurier, Alan Garner and Margaret Atwood, and films by Stanley Kubrick, Jonathan Glazer and Christopher Nolan.

From Lovecraft to Borges to Gaiman, a century of intrepid literary experimentation has created a corpus of dark and strange stories that transcend all known genre boundaries. Together these stories form The Weird, and its practitioners include some of the greatest names in twentieth and twenty-first century literature. Exotic and esoteric, The Weird plunges you into dark domains and brings you face to face with surreal monstrosities. You won't find any elves or wizards here...but you will find the biggest, boldest, and downright most peculiar stories from the last hundred years bound together in the biggest Weird collection ever assembled. The Weird features 110 stories by an all-star cast, from literary legends to international bestsellers to Booker Prize winners: including William Gibson, George R. R. Martin, Stephen King, Angela Carter, Kelly Link, Franz Kafka, China Miéville, Clive Barker, Haruki Murakami, M. R. James, Neil Gaiman, Mervyn Peake, and Michael Chabon. The Weird is the winner of the 2012 World Fantasy Award for Best Anthology At the Publisher's request, this title is being sold without Digital Rights Management Software (DRM) applied.

If parapolitics, a branch of radical criminology that studies the interactions between public entities and clandestine agencies, is to develop as an academic discipline, then it must develop a coherent theory of aesthetics in order to successfully perform its primary function: to render perceptible extra-judicial phenomena that have hitherto resisted formal classification. Wilson offers the work of H.P. Lovecraft (1890-1937) as an example of the relevance of subversive literature-in this case, cosmic horror and the weird tale-to the parapolitical criminologist. Cosmic horror is a form of writing that relies heavily upon the epistemological assumption of a radical and irreconcilable disjunction between appearance and reality, perception and truth. In many ways, the well-constructed weird tale strongly resembles the hard-boiled detective story or the noir thriller in that the resolution of the narrative hinges upon a dramatically shattering confrontation with an unspeakable reality. Apart from its obvious utilization of conspiracy theory, the primary attraction of the Lovecraftian text lies with its remarkably sophisticated utilization of two central tropes of classical aesthetic theory-the sublime and the grotesque. Not only does Lovecraft's oeuvre represent a remarkable use of both of these motifs, but the raw literary power of the Lovecraftian weird tale serves as an outstanding exemplar for the parapolitical scholar to emulate in formulating an alternative mode of discourse, or poetics.

When Trisha Low moves west, her journey is motivated by the need to arrive “somewhere better”—someplace utopian, like revolution; or safe, like home; or even clarifying, like identity. Instead, she faces the end of her relationships, a family whose values she has difficulty sharing, and America’s casual racism, sexism, and homophobia. In this book-length essay, the problem of how to account for one's life comes to the fore—sliding unpredictably between memory, speculation, self-criticism, and art criticism, Low seeks answers that she knows she won't find. Attempting to reconcile her desires with her radical politics, she asks: do our quests to fulfill our deepest wishes propel us forward, or keep us trapped in the rubble of our deteriorating world?

An NPR Best Book of the Year Written during the height of the 1970s Italian domestic terror, a cult novel, with distinct echoes of Lovecraft and Borges, makes its English-language debut. In the spare wing of a church-run sanatorium, some zealous youths create "the Library," a space where lonely citizens can read one another’s personal diaries and connect with like-minded souls in "dialogues across the ether." But when their scribblings devolve into the ugliest confessions of the macabre, the Library’s users learn too late that a malicious force has consumed their privacy and their sanity. As the city of Turin suffers a twenty-day "phenomenon of collective psychosis" culminating in nightly massacres that hundreds of witnesses cannot explain, the Library is shut down and erased from history. That is, until a lonely salaryman decides to investigate these mysterious events, which the citizenry of Turin fear to mention. Inevitably drawn into the city’s occult netherworld, he unearths the stuff of modern nightmares: what’s shared can never be unshared. An allegory inspired by the grisly neo-fascist campaigns of its day, The Twenty Days of Turin has enjoyed a fervent cult following in Italy for forty years. Now, in a fretful new age of "lone-wolf" terrorism fueled by social media, we can find uncanny resonances in Giorgio De Maria’s vision of mass fear: a mute, palpitating dread that seeps into every moment of daily existence. With its stunning anticipation of the Internet—and the apocalyptic repercussions of oversharing—this bleak, prescient story is more disturbingly pertinent than ever. Brilliantly translated into English for the first time by Ramon Glazov, The Twenty Days of Turin establishes De Maria’s place among the literary ranks of Italo Calvino and beside classic horror masters such as Edgar Allan Poe and H. P. Lovecraft. Hauntingly imaginative, with visceral prose that chills to the marrow, the novel is an eerily clairvoyant magnum opus, long overdue but ever timely.

"With this special volume of Speculations, the editors wanted to challenge the contested term "speculative realism," offering scholars who have some involvement with it a space to voice their opinions of the network of ideas commonly associated with the name. Whilst undoubtedly born under speculative realist auspices, Speculations has never tried to be the gospel of a dogmatic speculative realist church, but rather instead to cultivate the best theoretical lines sprouting from the resurgence, in the last few years, of those speculative and realist concerns attempting to break free from some of the most stringent constraints of critique. Sociologist Randall Collins observed that, unlike other fields of intellectual inquiry, "[p]hilosophy has the peculiarity of periodically shifting its own grounds, but always in the direction of claiming or at least seeking the standpoint of greatest generality and importance." If this is the case, to deny that a shift of grounds has indeed become manifest in these early decades of the twenty-first century would be, at best, a sign of a severe lack of philosophical sensitivity. On the other hand, whether or not this shift has been towards greater importance (and in respect to what?) is not only a legitimate but a necessary question to ask.

On April 27, 2007, the first Speculative Realism (SR) workshop was held at Goldsmiths, University of London, featuring four young philosophers whose ideas were loosely allied. Over the ensuing decade, the ideas of SR spread from philosophy to the arts, architecture, and numerous disciplines in the humanities and social sciences. SR has been arguably the most influential new current in continental philosophy since the works of Gilles Deleuze and Félix Guattari found their second wind in the 1990s. But what is SR? This book is the first general overview by one of its original members, focusing on the aesthetic, ethical, ontological, and political themes of greatest importance to the movement. Graham Harman provides a balanced but critical assessment of his original SR colleagues – Ray Brassier, Iain Hamilton Grant, and Quentin Meillassoux – along with a clear summary of his own Object-Oriented Ontology (OOO). A number of central philosophical questions tie the four chapters together: What exactly is "correlationism," the chief enemy of SR? What are the stakes of philosophical realism, and is such realism better served by mathematics and the natural sciences, or by a broader model of cognitive activity that includes aesthetics? This book covers both the historical and conceptual development of the movement, providing a first-rate introduction for students, aided by helpful end-of-chapter study questions chosen by Harman himself. SR, Harman shows, is a vital and fast-developing field in contemporary philosophy.