We are living in a time of inflationary media. While technological change has periodically altered and advanced the ways humans process and transmit knowledge, for the last 100 years the media with which we produce, transmit, and record ideas have multiplied in kind, speed, and power. Saturation in media is provoking a crisis in how we perceive and understand reality. Media become inflationary when the scope of their representation of the world outgrows the confines of their culture's prior grasp of reality. We call the resulting concept of reality that emerges the culture's medialogy. Medialogies offers a highly innovative approach to the contemporary construction of reality in cultural, political, and economic domains. Castillo and Egginton, both luminary scholars, combine a very accessible style with profound theoretical analysis, relying not only on works of philosophy and political theory but also on novels, Hollywood films, and mass media phenomena. The book invites us to reconsider the way reality is constructed, and how truth, sovereignty, agency, and authority are understood from the everyday, philosophical, and political points of view. A powerful analysis of actuality, with its roots in early modernity, this work is crucial to understanding reality in the information age.

What is special, distinct, modern about modernity?

In How the World Became a Stage, William Egginton argues that the experience of modernity is fundamentally spatial rather than subjective and proposes replacing the vocabulary of subjectivity with the concepts of presence and theatricality. Following a Heideggerian injunctive to search for the roots of epochal change not in philosophies so much as in basic skills and practices, he describes the spatiality of modernity on the basis of a close historical analysis of the practices of spectacle from the late Middle Ages to the early modern period, paying particular attention to stage practices in France and Spain. He recounts how the space in which the world is disclosed changed from the full, magically charged space of presence to the empty, fungible, and theatrical space of the stage.

Alejandro Jodorowsky is a force of nature. At 90 years old he is still making films and is a cultural phenomenon who has influenced other artists as disparate as John Waters and Yoko Ono. Although his body of work has long been considered disjointed and random, William Egginton claims that Jodorowsky’s writings, his comics, his theatre work and mime, his status as a guru and his remarkable failed attempt to make the film version of Dune, along with the therapeutic practice he calls psychomagic can all be tied together to form the philosophical programme that underpins his films. Incorporating surrealism and thinkers including Lacan, Bataille and Bachelard into his interpretation of Jodorowsky's work, Egginton shows how his diverse films are connected by interpretive practices similar to Lacanian psychoanalysis. Using case studies of Jodorowsky's cult films, El Topo, Fando y Lis and Holy Mountain and more, this book provides a unique perspective on a filmmaker whose work has been notoriously difficult to analyse.

"The Theater of Truth" argues that seventeenth-century baroque and twentieth-century neobaroque aesthetics have to be understood as part of the same complex. The Neobaroque, rather than being a return to the stylistic practices of a particular time and place, should be described as the continuation of a cultural strategy produced as a response to a specific problem of thought that has beset Europe and the colonial world since early modernity. This problem, in its simplest philosophical form, concerns the paradoxical relation between appearances and what they represent. Egginton explores expressions of this problem in the art and literature of the Hispanic Baroques, new and old. He shows how the strategies of these two Baroques emerged in the political and social world of the Spanish Empire, and how they continue to be deployed in the cultural politics of the present. Further, he offers a unified theory for the relation between the two Baroques and a new vocabulary for distinguishing between their ideological values.

This book is about interpretation as it pertains to literature, philosophy, and psychoanalysis. It argues against certain trends of thought that claim we should do without interpretation by demonstrating that interpretation, as described by psychoanalysis, is already a fundamental aspect of all human experience. Egginton examines the idea of interpretation developed by Freud; how that notion was in turn changed by Lacan; the debate around psychoanalytic interpretation staged by philosophers like Deleuze and Derrida; and finally how a psychoanalytic notion of interpretation is necessary for even the most basic experience of consciousness.

This book is about interpretation as it pertains to literature, philosophy, and psychoanalysis. It argues against certain trends of thought that claim we should do without interpretation by demonstrating that interpretation, as described by psychoanalysis, is already a fundamental aspect of all human experience. Egginton examines the idea of interpretation developed by Freud; how that notion was in turn changed by Lacan; the debate around psychoanalytic interpretation staged by philosophers like Deleuze and Derrida; and finally how a psychoanalytic notion of interpretation is necessary for even the most basic experience of consciousness.

"In today's times, when the ruling ideology presents itself in the guise of the primacy of the ethical over politics--thereby soliciting us to dismiss every project of radical political change as ethically problematic--Egginton's book reasserts Freud's message about the perverse core of ethics in all its raw force. It strikes at the very heart of today's ideological mess and cuts through its Gordian knot!"--Slavoj Zizek, Co-director, International Center for Humanities, Birbeck College, University of London
"The naughty knottedness of law and desire is the focus of Egginton's illuminating study of the psychoanalytic reorientation in ethical thought. Giving Lacan's concepts a new philosophical lineage, Perversity and Ethics renews them and breaks fresh ground. Written for anyone interested in contemporary ethical theory, this book will engage committed Lacanians and sceptics alike."--Joan Copjec, Professor of English, Comparative Literature, and Media Study at the University at Buffalo

"In today's times, when the ruling ideology presents itself in the guise of the primacy of the ethical over politics--thereby soliciting us to dismiss every project of radical political change as ethically problematic--Egginton's book reasserts Freud's message about the perverse core of ethics in all its raw force. It strikes at the very heart of today's ideological mess and cuts through its Gordian knot!"--Slavoj Zizek, Co-director, International Center for Humanities, Birbeck College, University of London
"The naughty knottedness of law and desire is the focus of Egginton's illuminating study of the psychoanalytic reorientation in ethical thought. Giving Lacan's concepts a new philosophical lineage, Perversity and Ethics renews them and breaks fresh ground. Written for anyone interested in contemporary ethical theory, this book will engage committed Lacanians and sceptics alike."--Joan Copjec, Professor of English, Comparative Literature, and Media Study at the University at Buffalo

In his latest book, William Egginton laments the current debate over religion in America, in which religious fundamentalists have set the tone of political discourse-no one can get elected without advertising a personal relation to God, for example-and prominent atheists treat religious belief as the root of all evil. Neither of these positions, Egginton argues, adequately represents the attitudes of a majority of Americans who, while identifying as Christians, Jews, and Muslims, do not find fault with those who support different faiths and philosophies. In fact, Egginton goes so far as to question whether fundamentalists and atheists truly oppose each other, united as they are in their commitment to a "code of codes." In his view, being a religious fundamentalist does not require adhering to a particular religious creed. Fundamentalists-and stringent atheists-unconsciously believe that the methods we use to understand the world are all versions of an underlying master code. This code of codes represents an ultimate truth, explaining everything. Surprisingly, perhaps the most effective weapon against such thinking is religious moderation, a way of believing that questions the very possibility of a code of codes as the source of all human knowledge. The moderately religious, with their inherent skepticism toward a master code, are best suited to protect science, politics, and other diverse strains of knowledge from fundamentalist attack, and to promote a worldview based on the compatibility between religious faith and scientific method.

In his latest book, William Egginton laments the current debate over religion in America, in which religious fundamentalists have set the tone of political discourse--no one can get elected without advertising a personal relation to God, for example--and prominent atheists treat religious belief as the root of all evil. Neither of these positions, Egginton argues, adequately represents the attitudes of a majority of Americans who, while identifying as Christians, Jews, and Muslims, do not find fault with those who support different faiths and philosophies. In fact, Egginton goes so far as to question whether fundamentalists and atheists truly oppose each other, united as they are in their commitment to a "code of codes." In his view, being a religious fundamentalist does not require adhering to a particular religious creed. Fundamentalists--and stringent atheists--unconsciously believe that the methods we use to understand the world are all versions of an underlying master code. This code of codes represents an ultimate truth, explaining everything. Surprisingly, perhaps the most effective weapon against such thinking is religious moderation, a way of believing that questions the very possibility of a code of codes as the source of all human knowledge. The moderately religious, with their inherent skepticism toward a master code, are best suited to protect science, politics, and other diverse strains of knowledge from fundamentalist attack, and to promote a worldview based on the compatibility between religious faith and scientific method.

Alejandro Jodorowsky is a force of nature. At 90 years old he is still making films and is a cultural phenomenon who has influenced other artists as disparate as John Waters and Yoko Ono. Although his body of work has long been considered disjointed and random, William Egginton claims that Jodorowsky’s writings, his comics, his theatre work and mime, his status as a guru and his remarkable failed attempt to make the film version of Dune, along with the therapeutic practice he calls psychomagic can all be tied together to form the philosophical programme that underpins his films. Incorporating surrealism and thinkers including Lacan, Bataille and Bachelard into his interpretation of Jodorowsky's work, Egginton shows how his diverse films are connected by interpretive practices similar to Lacanian psychoanalysis. Using case studies of Jodorowsky's cult films, El Topo, Fando y Lis and Holy Mountain and more, this book provides a unique perspective on a filmmaker whose work has been notoriously difficult to analyse.

"The Pragmatic Turn in Philosophy explores how the variousdiscursive strategies of old and new pragmatisms are related, and what their pertinence is to the relationship between pragmatism and philosophy as a whole. The contributors bridge the divide between analytic and continental philosophy through a transcontinental desire to work on common problems in a common philosophicallanguage. Irrespective of which side of the divide one standson, pragmatic philosophy has gained ascendancy over the traditional concerns of a representationalist epistemology that has determined much of the intellectual and cultural life of modernity. This book details how contemporary philosophy will emerge from this recognition and that in fact, this emergence is already underway.

We are living in a time of inflationary media. While technological change has periodically altered and advanced the ways humans process and transmit knowledge, for the last 100 years the media with which we produce, transmit, and record ideas have multiplied in kind, speed, and power. Saturation in media is provoking a crisis in how we perceive and understand reality. Media become inflationary when the scope of their representation of the world outgrows the confines of their culture's prior grasp of reality. We call the resulting concept of reality that emerges the culture's medialogy. Medialogies offers a highly innovative approach to the contemporary construction of reality in cultural, political, and economic domains. Castillo and Egginton, both luminary scholars, combine a very accessible style with profound theoretical analysis, relying not only on works of philosophy and political theory but also on novels, Hollywood films, and mass media phenomena. The book invites us to reconsider the way reality is constructed, and how truth, sovereignty, agency, and authority are understood from the everyday, philosophical, and political points of view. A powerful analysis of actuality, with its roots in early modernity, this work is crucial to understanding reality in the information age.

A poet, a physicist, and a philosopher explored the greatest enigmas in the universe—the nature of free will, the strange fabric of the cosmos, the true limits of the mind—and each in their own way uncovered a revelatory truth about our place in the world.

Argentine poet Jorge Luis Borges was madly in love when his life was shattered by painful heartbreak. But the breakdown that followed illuminated an incontrovertible truth—that love is necessarily imbued with loss, that the one doesn’t exist without the other. German physicist Werner Heisenberg was fighting with the scientific establishment on the meaning of the quantum realm’s absurdity when he had his own epiphany—that there is no such thing as a complete, perfect description of reality. Prussian philosopher Immanuel Kant pushed the assumptions of human reason to their mind-bending conclusions, but emerged with an idea that crowned a towering philosophical system—that the human mind has fundamental limits, and those limits undergird both our greatest achievements as well as our missteps.

Through fiction, science, and philosophy, the work of these three thinkers coalesced around the powerful, haunting fact that there is an irreconcilable difference between reality “out there” and reality as we experience it. Out of this profound truth comes a multitude of galvanizing ideas: the notion of selfhood, free will, and purpose in human life; the roots of morality, aesthetics, and reason; and the origins and nature of the cosmos itself.

As each of these thinkers shows, every one of us has an incomplete picture of the world. But it's only as mortal, finite beings are we able to experience the world in its richness and breathtaking majesty. A soaring and lucid reflection on the lives and work of Borges, Heisenberg, and Kant, The Rigor of Angels movingly demonstrates that the mysteries of our place in the world may always loom over us—not as a threat, but as a reminder of our humble humanity.

Borges cites innumerable authors in the pages making up his life's work, and innumerable authors have cited and continue to cite him. More than a figure, then, the quotation is an integral part of the fabric of his writing, a fabric made anew by each reading and each re-citation it undergoes, in the never-ending throes of a work-in-progress. Block de Behar makes of this reading a plea for the very art of communication; a practice that takes community not in the totalized and totalizable soil of pre-established definitions or essences, but on the ineluctable repetitions that constitute language as such, and that guarantee the expansiveness -- through etymological coincidences of meaning, through historical contagions, through translinguistic sharings of particular experiences -- of a certain index of universality.