Infinite Resignation

“Scholarly advice for dark times.” —The New Yorker “Provides a metric ton of misery and a lot of company.” —New York Times “Probably philosophy’s only beach read.” —Vice A ‘nihilist’s devotional,’ this collection aphorisms, fragments, and observations on philosophy and pessimism offer a raw look at the human condition Dark times lie around us and ahead of us, and what better way to survive the coming Apocolypse than by immersing yourself in some of the greatest thinkers on pessimism, brought together with his own thoughts on the subject by Eugene Thacker, author of the contemporary classic, In the Dust of This Planet. Comprised of aphorisms, fragments, and observations both philosophical and personal, Infinite Resignation traces the contours of pessimism, caught as it often is between a philosophical position and a bad attitude. Reflecting on the universe’s “looming abyss of indifference,” Thacker explores the pessimism of a range of philosophers, from the well-known (Nietzsche, Schopenhauer, Camus), to the lesser-known (E.M. Cioran, Lev Shestov, Miguel de Unamuno). Readers will find food for thought in Thacker’s handling of a range of themes in Christianity and Buddhism, as well as his engagement with literary figures (from Dostoevsky to Thomas Bernhard, Osamu Dazai, and Fernando Pessoa), whose pessimism about the world both inspires and depresses Thacker. By turns melancholic, misanthropic, and darkly funny, Infinite Resignation is a welcome antidote to the exuberant imbecility of our times.

In our time nobody is content to stop with faith but wants to go further. It would perhaps be rash to ask where these people are going, but it is surely a sign of breeding and culture for me to assume that everybody has faith, for otherwise it would be queer for them to be . . . going further. In those old days it was different, then faith was a task for a whole lifetime, because it was assumed that dexterity in faith is not acquired in a few days or weeks. When the tried oldster drew near to his last hour, having fought the good fight and kept the faith, his heart was still young enough not to have forgotten that fear and trembling which chastened the youth, which the man indeed held in check, but which no man quite outgrows. . . except as he might succeed at the earliest opportunity in going further. Where these revered figures arrived, that is the point where everybody in our day begins to go further.

“We’re doomed.” So begins the work of the philosopher whose unabashed and aphoristic indictments of the human condition have been cropping up recently in popular culture. Today we find ourselves in an increasingly inhospitable world that is, at the same time, starkly indifferent to our species-specific hopes, desires, and disappointments. In the Anthropocene, pessimism is felt everywhere but rarely given its proper place. Though pessimism may be, as Eugene Thacker says, the lowest form of philosophy, it may also contain an enigma central to understanding the horizon of the human. Written in a series of fragments, aphorisms, and prose poems, Thacker’s Cosmic Pessimism explores the varieties of pessimism and its often-conflicted relation to philosophy. “Crying, laughing, sleeping—what other responses are adequate to a life that is so indifferent?”

When the surgeons informed us that our unborn child had a fatal heart condition I was devastated. The only hope they offered was an infant transplant which was not only experimental but it was also unlikely that a donor organ would be found in time. Five years earlier Dr. Leonard Bailey had rocked the world when he transplanted the heart of a baboon into a human baby. He went on to pioneer an infant transplant program but it was still very much in its infancy. The medical community was deeply divided on questions related to the ethics and efficacy of this approach. I came to the conclusion that a decision for or against a transplant would need to be based entirely on faith. I was ill-equipped to perform an act of faith but I remembered studying Kierkegaard in my first year at university. In his book, Fear and Trembling, he asserts that the first movement of faith is Infinite Resignation. Starting with my own very tentative movements of Infinite Resignation and progressing toward Moriah - this is a very personal story of an odyssey to save the life of our son.

#1 Amazon Best Seller in Philosophy Criticism. The world is increasingly unthinkable, a world of planetary disasters, emerging pandemics, and the looming threat of extinction. In this book Eugene Thacker suggests that we look to the genre of horror as offering a way of thinking about the unthinkable world. To confront this idea is to confront the limit of our ability to understand the world in which we live – a central motif of the horror genre. In the Dust of This Planet explores these relationships between philosophy and horror. In Thacker's hands, philosophy is not academic logic-chopping; instead, it is the thought of the limit of all thought, especially as it dovetails into occultism, demonology, and mysticism. Likewise, Thacker takes horror to mean something beyond the focus on gore and scare tactics, but as the under-appreciated genre of supernatural horror in fiction, film, comics, and music. This relationship between philosophy and horror does not mean the philosophy of horror, if anything, it means the reverse, the horror of philosophy: those moments when philosophical thinking enigmatically confronts the horizon of its own existence. For Thacker, the genre of supernatural horror is the key site in which this paradoxical thought of the unthinkable takes place. The cover of In the Dust of this Planet can be seen in a New York gallery, on a banner at the 2014 Climate Change march in New York and on Jay-Z's back promoting Run. The book influenced the writers of the US TV series True Detective and has been lambasted by ex-Fox News broadcaster, Glenn Beck in this podcast https://www.youtube.com/watch?v=2IW8OK4_1gQ

Life is one of our most basic concepts, and yet when examined directly it proves remarkably contradictory and elusive, encompassing both the broadest and the most specific phenomena. We can see this uncertainty about life in our habit of approaching it as something at once scientific and mystical, in the return of vitalisms of all types, and in the pervasive politicization of life. In short, life seems everywhere at stake and yet is nowhere the same. In After Life, Eugene Thacker clears the ground for a new philosophy of life by recovering the twists and turns in its philosophical history. Beginning with Aristotle’s originary formulation of a philosophy of life, Thacker examines the influence of Aristotle’s ideas in medieval and early modern thought, leading him to the work of Immanuel Kant, who notes the inherently contradictory nature of “life in itself.” Along the way, Thacker shows how early modern philosophy’s engagement with the problem of life affects thinkers such as Gilles Deleuze, Georges Bataille, and Alain Badiou, as well as contemporary developments in the “speculative turn” in philosophy. At a time when life is categorized, measured, and exploited in a variety of ways, After Life invites us to delve deeper into the contours and contradictions of the age-old question, “what is life?”

This book examines the thinking of two nineteenth-century existentialist thinkers, Soren Kierkegaard and Friedrich Nietzsche. Its focus is on the radically different ways they envisioned a joyful acceptance of life - a concern they shared. For Kierkegaard, in Fear and Trembling, joyful acceptance flows from the certitude of faith. For Nietzsche, in Thus Spoke Zarathustra, joyful acceptance is an acceptance of the eternal recurrence of life, and is ultimately a matter of will. This book explores the relationship between these opposed visions.

A fragmentary catalogue of poetic derangements that reveals the ways in which mania communicates with an extreme will to annihilation What kind of circumstances provoke an obsessive focus on the most minute object or activity? And what causes such mania to blossom into the lethal conviction that everything must be annihilated? There is no turning away from the imperative to study this riddle in all its mystifying complexity and its disturbing contemporary resonance—to trace the obscure passage between a lone state of delirium and the will to world-erasure.. A fragmentary catalogue of the thousand-and-one varieties of manic disposition (augomania, dromomania, catoptromania, colossomania…), Omnicide enters the chaotic imaginations of the most significant poetic talents of the Middle East in order to instigate a new discourse on obsession, entrancement, excess, and delirium. Placing these voices into direct conversation, Jason Bahbak Mohaghegh excavates an elaborate network of subterranean ideas and interpretive chambers, byways, and burrows by which mania communicates with fatality. Like secret passages leading from one of the multitudinous details of a bustling Persian miniature to the blank burning immanence of the desert, each is a contorted yet effective channel connecting some attractive universe (of adoration, worship, or astonishment) to the instinct for all-engulfing oblivion (through hatred, envy, indifference, rage, or forgetting). A captivating fractal of conceptual prisms in half-storytelling, half-theoretical prose, a rhythmic, poetic, insidious work that commands submission, Omnicide absorbs the reader into unfamiliar and estranging landscapes whose every subtle euphoric aspect threatens to become an irresistible invitation to the end of all things.

In this book renowned philosopher Merold Westphal unpacks the writings of nineteenth-century thinker Søren Kierkegaard on biblical, Christian faith and its relation to reason. Across five books — Fear and Trembling, Philosophical Fragments, Concluding Unscientific Postscript, Sickness Unto Death, and Practice in Christianity — and three pseudonyms, Kierkegaard sought to articulate a biblical concept of faith by approaching it from a variety of perspectives in relation to one another. Westphal offers a careful textual reading of these major discussions to present an overarching analysis of Kierkegaard’s conception of the true meaning of biblical faith. Though Kierkegaard presents a complex picture of faith through his pseudonyms, Westphal argues that his perspective is a faithful and illuminating one, making claims that are important for philosophy of religion, for theology, and most of all for Christian life as it might be lived by faithful people.

Pessimism claims an impressive following--from Rousseau, Schopenhauer, and Nietzsche, to Freud, Camus, and Foucault. Yet "pessimist" remains a term of abuse--an accusation of a bad attitude--or the diagnosis of an unhappy psychological state. Pessimism is thought of as an exclusively negative stance that inevitably leads to resignation or despair. Even when pessimism looks like utter truth, we are told that it makes the worst of a bad situation. Bad for the individual, worse for the species--who would actually counsel pessimism? Joshua Foa Dienstag does. In Pessimism, he challenges the received wisdom about pessimism, arguing that there is an unrecognized yet coherent and vibrant pessimistic philosophical tradition. More than that, he argues that pessimistic thought may provide a critically needed alternative to the increasingly untenable progressivist ideas that have dominated thinking about politics throughout the modern period. Laying out powerful grounds for pessimism's claim that progress is not an enduring feature of human history, Dienstag argues that political theory must begin from this predicament. He persuasively shows that pessimism has been--and can again be--an energizing and even liberating philosophy, an ethic of radical possibility and not just a criticism of faith. The goal--of both the pessimistic spirit and of this fascinating account of pessimism--is not to depress us, but to edify us about our condition and to fortify us for life in a disordered and disenchanted universe.