Boba

Enes Buğra 

Jim Thomas

andres santamaría

Dad Is ar

Murat Dadaş

Marcus Hopson

Michael Walsh

ANDY

vision

Thus Spoke Zarathustra is a foundational work of Western literature and is widely considered to be Friedrich Nietzsche’s masterpiece. It includes the German philosopher’s famous discussion of the phrase ‘God is dead’ as well as his concept of the Superman. Nietzsche delineates his Will to Power theory and devotes pages to critiquing Christian thinking, in particular Christianity’s definition of good and evil.

I don’t know what to do with these stars anymore. I give stars to books and then I think, ‘god, you give five stars to everything, people will think you are terribly undiscriminating’ – so then I give four stars or even three stars to some books. Then I look back and it turns out that that I’ve given four stars to Of Human Bondage and honestly, how could I possibly have thought it was a good idea to give that book less than five stars? It is the absurdity of human conventions that has us doing such things.Now, that is what is called a segue, from the Italian ‘seguire’ – to follow. For the last thirty years I have studiously avoided reading this book. I have done that because for the last thirty years I have known exactly what this book is about and there just didn’t seem any point in reading it. In high school friends (one of them even became my ex-wife) told me it was a great book about a man condemned to die because he was an outsider. Later I was told that this book was a story about something much like the Azaria Chamberlain case. A case where someone does not react in a way that is considered to be ‘socially appropriate’ and is therefore condemned.But after 30 years of avoiding reading this book I have finally relented and read it. At first I didn’t think I was going to enjoy it. It didn’t really get off to the raciest of starts and the character's voice – it is told in first person – was a bit dull. He is a man who lives entirely in the present, how terribly Buddhist of him – although, really there doesn’t seem to be all that much to him.My opinion of the book began to change at his mother’s funeral. I particularly liked the man who kept falling behind in the march to the cemetery and would take short cuts. Okay, so it is black humour, but Camus was more or less French – so black humour is more or less obligatory.I really hadn’t expected this book to be nearly so funny as it turned out. I’d always been told it was a ponderous philosophical text – and so, to be honest, I was expecting to be bored out of my skull. I wasn’t in the least bit bored.A constant theme in my life at present is that I read ‘classics’ expecting them to be about something and they end up being about something completely different. And given I’ve called this a ‘constant’ theme then you might think I would be less than surprised when a read a new ‘classic’ and it turns out to be completely different to my expectations. I’m a little more upset about this one than some of the others, as I’ve been told about this one before, repeatedly, and by people I’d have taken as ‘reputable sources’ – although, frankly, how well one should trust one’s ex-wife in such matters is moot.I had gotten the distinct impression from all of my previous discussions about this book that the guy ends up dead. In fact, this is not the case – he ends up at the point in his life where he has no idea if he will be freed or not. The Priest who comes to him at the end is actually quite certain that he will be freed. Let’s face it, he is only guilty of having murdered an Arab, and as we have daily evidence, Westerners can murder Arabs with complete impunity. The main point of the book to me is when he realises he is no longer ‘free’. He needs this explained to him – because life up until then had been about ‘getting used to things’ and one can 'get used to just about anything'. But the prison guard helpfully informs him that he is being ‘punished’ and the manifestation of that punishment is the removal of his ‘freedom’. Interestingly, he didn’t notice the difference between his past ‘free’ life and his current ‘unfree’ one. The most interesting part of the book to me was the very end, the conversation with the priest. The religious often make the mistake of thinking that Atheists are one thing – I’ve no idea how they ever came to make this mistake, but make it they do. Given that there are thousands upon thousands of different shades of Christians – from Jesuit Catholics to Anti-Disney Episcopalians – it should be fairly obvious that something like Atheism (without any ‘organised’ church or even system of beliefs) could not be in anyway ‘homogeneous’.I am definitely not the same kind of Atheist as Camus. To Camus there is no truth, the world is essentially absurd and all that exists is the relative truth an individual places on events and ideas. This makes the conversation with the priest fascinatingly interesting. To the priest the prisoner who is facing death is – by necessity – someone who is interested in God. You can play around with ideas like the non-existence of God when it doesn’t seem to matter (life is long and blasphemy can seem fun) – but surely when confronted with the stark truth of the human condition any man would turn away from their disbelief and see the shining light.Not this little black duck. Now, if I was in that cell I would have argued with the priest too – but I would not have argued in the same way that Meursault argues. No, I do not believe in God, but I do believe in truth, and so Camus’ arguments are barred to me.Meursault essentially says, “Look, I’m bored, I’m totally uninterested in the rubbish you are talking – now go away”. Now, this is a reasonable response. What is very interesting is that the priest cannot accept this as an answer. The world is not allowed to have such a person in it – if such a person really did exist then it would be a fundamental challenge to the core beliefs of the priest. So, he has to assume Meursault is either lying to him or is trying to taunt him. But it is much worse – he is absolutely sincere, he is not interested in this ‘truth’.I don’t know that the world is completely meaningless, it is conventional rather than meaningless. That those conventions are arbitrary (decided by the culture we grew up in) doesn’t make them meaningless, it makes them conventional. I don’t think I would like to live in a world where people go up and kill Arabs pretty much at random and with impunity, but then again, we have already established this is precisely the world I do live in. My point is that it would be better if we did adhere to some sort of moral principles and that these should be better principles than ‘he should be killed because he didn’t cry at his mum’s funeral’. Camus is seeking to say that all of our ‘moral principles’ in the end come to be as meaningless as that – we judge on the basis of what we see from the framework of our own limited experience. And look, yes, there is much to this – but this ends up being too easy.The thing I like most about Existentialism, though it isn’t really as evident in this book as it is in the actual philosophy – although this is something that Meursault is supposed to have grown to understand (sorry, just one more sub-clause) even though this wasn’t something I noticed at all while reading the book, was the notion of responsibility. I didn’t think in the end Meursault was all that much more ‘responsible’ for his actions than he had been at the start. But I do think that ‘responsibility’ is a key concept in morality and one that seems increasingly to be ignored.Better by far that we feel responsible for too much in our lives than too little – better by far that we take responsibility for the actions of our governments (say) than to call these governments ‘them’. I’m not advocating believing in The Secret - but that if one must err, better to err on the side of believing you have too much responsibility for how your life has turned out, rather than too little.So, what can I say? I enjoyed this much more than I expected – but I’m still glad I waited before reading it, I really don’t think I would have gotten nearly as much out of it at 15 as I did now.

Librarian's note: An alternate cover edition can be found hereThis short novel, already a modern classic, is the superbly told, tragic story of a Cuban fisherman in the Gulf Stream and the giant Marlin he kills and loses—specifically referred to in the citation accompanying the author's Nobel Prize for literature in 1954.

‘It is best to do nothing! The best thing is conscious inertia! So long live the underground!’Alienated from society and paralysed by a sense of his own insignificance, the anonymous narrator of Dostoyevsky’s groundbreaking Notes from Underground tells the story of his tortured life. With bitter sarcasm, he describes his refusal to become a worker in the ‘ant-hill’ of society and his gradual withdrawal to an existence ‘underground’. The seemingly ordinary world of St Petersburg takes on a nightmarish quality in The Double when a government clerk encounters a man who exactly resembles him – his double perhaps, or possibly the darker side of his own personality. Like Notes from Underground, this is a masterly study of human consciousness.Jessie Coulson’s introduction discusses the stories’ critical reception and the themes they share with Dostoyevksy’s great novels.

Academics hail it as the beginning of modernism, but to readers around the world—even those daunted by Moby-Dick—Bartleby the Scrivener is simply one of the most absorbing and moving novellas ever. Set in the mid-19th century on New York City's Wall Street, it was also, perhaps, Herman Melville's most prescient story: what if a young man caught up in the rat race of commerce finally just said, "I would prefer not to"?The tale is one of the final works of fiction published by Melville before, slipping into despair over the continuing critical dismissal of his work after Moby-Dick, he abandoned publishing fiction. The work is presented here exactly as it was originally published in Putnam's magazine—to, sadly, critical disdain.

Steppenwolf is a poetical self-portrait of a man who felt himself to be half-human and half-wolf. This Faust-like and magical story is evidence of Hesse's searching philosophy and extraordinary sense of humanity as he tells of the humanization of a middle-aged misanthrope. Yet his novel can also be seen as a plea for rigorous self-examination and an indictment of the intellectual hypocrisy of the period. As Hesse himself remarked, "Of all my books Steppenwolf is the one that was more often and more violently misunderstood than any of the others".

Nausea is the story of Antoine Roquentin, a French writer who is horrified at his own existence. In impressionistic, diary form he ruthlessly catalogues his every feeling and sensation about the world and people around him. His thoughts culminate in a pervasive, overpowering feeling of nausea which "spread at the bottom of the viscous puddle, at the bottom of our time, the time of purple suspenders and broken chair seats; it is made of wide, soft instants, spreading at the edge, like an oil stain." Roquentin's efforts to try and come to terms with his life, his philosophical and psychological struggles, give Sartre the opportunity to dramatize the tenets of his Existentialist creed.The introduction for this edition of Nausea by Hayden Carruth gives background on Sartre's life and major works, a summary of the principal themes of Existentialist philosophy, and a critical analysis of the novel itself.

Emil Sinclair is a young boy raised in a bourgeois home, amidst what is described as a Scheinwelt, a play on words that means "world of light" as well as "world of illusion". Emil's entire existence can be summarized as a struggle between two worlds: the show world of illusion (related to the Hindu concept of maya) and the real world, the world of spiritual truth. In the course of the novel, accompanied and prompted by his mysterious classmate 'Max Demian', he detaches from and revolts against the superficial ideals of the world of appearances and eventually awakens into a realization of self.

The last book published during Kafka's lifetime, A Hunger Artist (1924) explores many of the themes that were close to him: spiritual poverty, asceticism, futility, and the alienation of the modern artist. He edited the manuscript just before his death, and these four stories are some of his best known and most powerful work, marking his maturity as a writer. In addition to "First Sorrow," "A Little Woman," and "Josephine the Singer, or the Mouse People" is the title story, "A Hunger Artist," which has been called by the critic Heinz Politzer "a perfection, a fatal fulfillment that expresses Kafka's desire for permanence." The three volumes Twisted Spoon Press has published: Contemplation, A Country Doctor, and A Hunger Artist are the collections of stories that Kafka had published during his lifetime. Though each volume has its own distinctive character, they have most often appeared in English in collected editions. They are presented here as separate editions, in new translations by Kevin Blahut, each with its own illustrator from the Prague community.

Translated and with a preface by Mark HarmanLeft unfinished by Kafka in 1922 and not published until 1926, two years after his death, The Castle is the haunting tale of K.’s relentless, unavailing struggle with an inscrutable authority in order to gain access to the Castle. Scrupulously following the fluidity and breathlessness of the sparsely punctuated original manuscript, Mark Harman’s new translation reveals levels of comedy, energy, and visual power, previously unknown to English language readers.

Written in 1914 but not published until 1925, a year after Kafka’s death, The Trial is the terrifying tale of Josef K., a respectable bank officer who is suddenly and inexplicably arrested and must defend himself against a charge about which he can get no information. Whether read as an existential tale, a parable, or a prophecy of the excesses of modern bureaucracy wedded to the madness of totalitarianism, The Trial has resonated with chilling truth for generations of readers.

Alternate cover edition of ISBN 0553213695 / 9780553213690"As Gregor Samsa awoke one morning from uneasy dreams he found himself transformed in his bed into a gigantic insect. He was laying on his hard, as it were armor-plated, back and when he lifted his head a little he could see his domelike brown belly divided into stiff arched segments on top of which the bed quilt could hardly keep in position and was about to slide off completely. His numerous legs, which were pitifully thin compared to the rest of his bulk, waved helplessly before his eyes." With it's startling, bizarre, yet surprisingly funny first opening, Kafka begins his masterpiece, The Metamorphosis. It is the story of a young man who, transformed overnight into a giant beetle-like insect, becomes an object of disgrace to his family, an outsider in his own home, a quintessentially alienated man. A harrowing—though absurdly comic—meditation on human feelings of inadequacy, guilt, and isolation, The Metamorphosis has taken its place as one of the most widely read and influential works of twentieth-century fiction. As W.H. Auden wrote, "Kafka is important to us because his predicament is the predicament of modern man."

Accelerationism is the name of a contemporary political heresy: the insistence that the only radical political response to capitalism is not to protest, disrupt, critique, or détourne it, but to accelerate and exacerbate its uprooting, alienating, decoding, abstractive tendencies.The term was coined to designate a certain nihilistic alignment of theory with the excess and abandon of capitalist culture, and the associated performative aesthetic of texts that seek to become immanent to the very process of alienation. Developing at the dawn of contemporary neoliberal consensus, the uneasy status of this impulse, between subversion and acquiescence, between theoretical purchase and aesthetic enjoyment, constitutes the core problematic of accelerationism.Since the 2013 publication of Williams's and Srnicek's #Accelerate: Manifesto for an Accelerationist Politics, the term has been adopted to name a set of new theoretical enterprises that aim to conceptualise non-capitalist futures outside of traditional marxist critiques and regressive, decelerative or restorative solutions. #ACCELERATE presents a genealogy of accelerationism, tracking the impulse through 90s UK darkside cyberculture and the theory-fictions of Nick Land, Sadie Plant, Iain Grant, and anonymous units like CCRU and SWITCH, across the cultural underground of the 80s (rave, acid house, Terminator and Bladerunner) and back to its sources in delirious post-68 ferment, in texts whose searing nihilistic jouissance would later be disavowed by their authors and the marxist and academic establishment alike.On either side of this largely unexplored central sequence, the book includes texts by Marx that call attention to his own 'Prometheanism' and key works from recent years document the recent extraordinary emergence of new accelerationisms steeled against the onslaughts of neoliberal capitalist realism, and retooled for the twenty-first century.At the forefront of the energetic contemporary debate around this disputed, problematic term, #ACCELERATE activates a historical conversation about futurality, technology, politics, enjoyment and Kapital. This is a legacy shot through with contradictions, yet urgently galvanized today by the poverty of 'reasonable' contemporary political alternatives.

By the mid-1930s, Emil Cioran was already known as a leader of a new generation of politically committed Romanian intellectuals. Researching another, more radical book, Cioran was spending hours in a library poring over the lives of saints. As a modern hagiographer, Cioran "dreamt" himself "the chronicler of these saints' falls between heaven and earth, the intimate knower of the ardors in their hearts, the historian of God's insomniacs." Inspired by Nietzsche's Beyond Good and Evil, Cioran "searched for the origin of tears." He asked himself if saints could be "the sources of tears' better light.""Who can tell?" he wrote in the first paragraph of this book, first published in Romania in 1937. "To be sure, tears are their trace. Tears did not enter the world through the saints; but without them we would never have known that we cry because we long for a lost paradise." By following in their traces, "wetting the soles of one's feet in their tears," Cioran hoped to understand how a human being can renounce being human. Written in Cioran's characteristic aphoristic style, this flamboyant, bold, and provocative book is one of his most important—and revelatory—works.Cioran focuses not on martyrs or heroes but on the mystics—primarily female—famous for their keening spirituality and intimate knowledge of God. Their Christianity was anti-theological, anti-institutional, and based solely on intuition and sentiment. Many, such as Catherine of Siena, Teresa of Avila, and Saint John of the Cross, have produced classic works of mystical literature; but Cioran celebrates many more minor and unusual figures as well. Following Nietzsche, he focuses explicitly on the political element hidden in saints' lives. In his hands, however, their charitable deeds are much less interesting than their thirst for pain and their equally powerful capacity to endure it. Behind their suffering and their uncanny ability to renounce everything through ascetic practices, Cioran detects a fanatical will to power."Like Nietzsche, Cioran is an important religious thinker. His book intertwines God and music with passion and tears. . . . [Tears and Saints] has a chillingly contemporary ring that makes this translation important here and now."—Booklist

In this volume, which reaffirms the uncompromising brilliance of his mind, Cioran strips the human condition down to its most basic components, birth and death, suggesting that disaster lies not in the prospect of death but in the fact of birth, "that laughable accident." In the lucid, aphoristic style that characterizes his work, Cioran writes of time and death, God and religion, suicide and suffering, and the temptation to silence. In all his writing, Cioran cuts to the heart of the human experience.

The Poetry of DeathA Short History of Decay is a compendium of pessimistic aphorism, a sort of cosmopolitan collection of Gnostic scripture through the ages. It is entertaining, observationally acute, and compelling - all descriptions that the author would object to strenuously. I think he would accept ‘poetry of death’ much more readily, however. There is little except for death about which Cioran has anything good to say.Cioran begins as a sort of secular Qoholeth from the Old Testament: All is vanity. And Cioran means everything, especially those conceits of faith by religionists who have lost the capacity to doubt: “What is the Fall but the pursuit of a truth and the assurance you have found it, the passion for a dogma, domicile within a dogma?” Cioran’s hero is the doubting Hamlet, he who hesitates, who doubts, who questions what he knows incessantly. “The devil pales beside the man who owns a truth, his truth”But it is not religion per se that is the source of evil, it is human self-assurance: “Even when he turns from religion, man remains subject to it... His power to adore is responsible for all his crimes: a man who loves a god unduly forces other men to love his god, eager to exterminate them if they refuse... We kill only in the name of a god or of his counterfeits.” One can almost hear Nietzsche clapping with approval in the distance.So the fundamental problem is idealism. People who have a plan for making things better are the carriers of a deadly mental virus. These small-time peddlers of happiness scam a willing audience into believing that it is possible to reduce the net amount of misery in the world. Thus “Society is an inferno of saviors!” What human beings don’t or won’t recognise is that existence is misery. Schopenhauer has now joined Nietzsche in approbation.The only cure for miserable existence is the termination of existence, suicide. This is the only aspect of existence we can control. Contrary to the dictum of St. Paul that our lives are not our own, Cioran makes the rather more obvious point that they are. It is the only thing we can call entirely our own: “We change ideas like neckties; for every idea, every criterion comes from outside, from the configurations and accidents of time... death is the true criterion, the only one contained within us.” Writing seven years after Camus’s Sisyphus, he managed to radicalise even that paean to control 0ver one’s existence.Philosophy, actually thought in general, is not helpful in the situation. “The abundance of solutions to the aspects of existence is equaled only by their futility.” Philosophies are at best consoling fictions, and at worst reasons to persecute other human beings. “All of life’s evils come from a ‘conception of life’,” Cioran thinks. In this he is not far from Kierkegaard’s distrust of philosophy: “Life is not a problem to be solved, but a reality to be experienced.”In fact Cioran’s real issue is with language itself, with words pretending to be more than grunts and scratches. He thinks “Man is the chatterbox of the universe.” We throw words around as if they had substance. But as Wittgenstein has demonstrated, words refer only to other words. Consequently, Cioran concludes “We die in proportion to the words which we fling around us.” Ludwig would likely agree.The only acceptable use of words, indeed the only ‘reasonable’ activity for a human being is poetry. At least poetry doesn’t pretend to be more than it is. In fact it doesn’t pretend to be anything at all. Poetry is a personal act of construction. “Only the poet takes responsibility for ‘I,’ he alone speaks in his own name, he alone is entitled to do so.” T. S. Eliot’s The Wasteland seems a model for just this view.Ultimately it is the ancient Gnostic appreciation of the world - shared certainly by the relatively optimistic(!) Thomas Ligotti - which drives Cioran: “Injustice governs the universe. Everything which is done and undone there bears the stamp of a filthy fragility, as if matter were the fruit of a scandal at the core of nothingness.” This seems to me outstanding poetry, as does his summary of his own life “In Time’s sentence men take their place like commas, while, in order to end it, you have immobilized yourself into a period.”

Angsty little boys who have rape-death fantasies run into angsty bigger goys who fantasize about being the active part of the rape-torture-murder scene. And then the angsty little boys die at the hands of the angsty bigger boys. Over and over and over, this man has the temerity to tell the same stupid story in the same vapid tone, using the same puerile style of sentence. Childish writing applied to a very grownup subject matter doesn't make the writing any less childish.Remember Poppy Brite's _Exquisite Corpse_? I think that is the right title. She dealt with the same subject matter. Her book showed enough discipline to give some detail of the process involved without reducing her work to a mindless bloodfest. This approach gives the reader a feeling of horror that is not to be found when the narrator casually mentions that the victim now has no legs and moves on. She also applied her powerful writing skills to make her book interesting as a study of the imaginary psychology of her imaginary killer.So, it's not squeamishness that makes me hate this book. This book is what makes me hate this book. It feels like something written by a high school freshman.

Already famous as the inspiration for the filmmaker Béla Tarr’s six-hour masterpiece, Satantango is proof that “the devil has all the good times.” The story of Satantango, spread over a couple of days of endless rain, focuses on the dozen remaining inhabitants of an unnamed isolated hamlet: failures stuck in the middle of nowhere. Schemes, crimes, infidelities, hopes of escape, and above all trust and its constant betrayal are Krasznahorkai’s meat. “At the center of Satantango,” George Szirtes has said, “is the eponymous drunken dance, referred to here sometimes as a tango and sometimes as a csardas. It takes place at the local inn where everyone is drunk. . . . Their world is rough and ready, lost somewhere between the comic and the tragic, in one small insignificant corner of the cosmos. Theirs is the dance of death.” “You know,” Mrs. Schmidt, a pivotal character, tipsily confides, “dance is my one weakness.”

In The Last Wolf, a philosophy professor is mistakenly hired to write the true tale of the last wolf of Extremadura, a barren stretch of Spain. His miserable experience is narrated in a single, rolling sentence to a patently bored bartender in a dreary Berlin bar.In Herman, a master trapper is asked to clear a forest's last 'noxious beasts.' Herman begins with great zeal, although in time he switches sides, deciding to track entirely new game... In Herman II, the same events are related from the perspective of strange visitors to the region, a group of hyper-sexualised aristocrats who interrupt their orgies to pitch in with the manhunt of poor Herman...These intense, perfect novellas, full of Krasznahorkai's signature sense of foreboding and dark irony, are perfect examples of his craft.

As if some chained being had to shake its essence free, as if art taken to its limit were a form of howling, Animalinside explodes from its first line: "He wants to break free, attempts to stretch open the walls, but he has been tautened by them, and there he remains in this tautening, in this constraint, and there is nothing to do but howl. . . ." To create this work that strains against all constraints, László Krasznahorkai began from one of Max Neumann’s paintings; Neumann, spurred into action, created 14 more images, which unleashed an additional 13 texts from the author. Animalinside is the rare case of two matchless artists meeting across disciplines, and New Directions is very proud to publish a limited edition of this powerful novella, exquisitely produced by Sylph Editions and the Cahiers Series of the American University of Paris with a deluxe seven-stage printing process for the amazing Neumann images.

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