Skip to main content
punctum books

Per Speculum in Aenigmate: Response to Eugene Thacker

  • Nicola Masciandaro (author)
Chapter of: Speculative Medievalisms: Discography(pp. 39–44)

Export Metadata

  • ONIX 3.1
    Cannot generate record: No publications supplied
  • ONIX 3.0
    • Thoth
      Cannot generate record: No publications supplied
    • Project MUSE
      Cannot generate record: No BIC or BISAC subject code
    • OAPEN
      Cannot generate record: Missing PDF URL
    • JSTOR
      Cannot generate record: No BISAC subject code
    • Google Books
      Cannot generate record: No BIC, BISAC or LCC subject code
    • OverDrive
      Cannot generate record: No priced EPUB or PDF URL
  • ONIX 2.1
    • EBSCO Host
      Cannot generate record: No PDF or EPUB URL
    • ProQuest Ebrary
      Cannot generate record: No PDF or EPUB URL
  • CSV
  • JSON
  • OCLC KBART
  • BibTeX
  • CrossRef DOI deposit
    Cannot generate record: This work does not have any ISBNs
  • MARC 21 Record
    Cannot generate record: MARC records are not available for chapters
  • MARC 21 Markup
    Cannot generate record: MARC records are not available for chapters
  • MARC 21 XML
    Cannot generate record: MARC records are not available for chapters
Metadata
TitlePer Speculum in Aenigmate
SubtitleResponse to Eugene Thacker
ContributorNicola Masciandaro (author)
DOIhttps://doi.org/10.21983/P3.0021.1.06
Landing pagehttps://punctumbooks.com/titles/speculative-medievalisms/
Licensehttps://creativecommons.org/licenses/by-nc-sa/3.0/
CopyrightMasciandaro, Nicola
Publisherpunctum books
Published on2013-01-17
Long abstractIntroductory comments: I will address divine darkness by fo-cusing on the distinction between thought and experience, a distinction which parallels the distinctions between thatand what, and between soul (or life) and body. I am interested here in darkness as an occluded relation or blind spot between thought and experience. At the same time I would like to ground the concept of divine darkness in the traditional aim or purpose of mystical contemplation, which is to become God, to achieve union with God. This is a desire which is legi-ble, but also refused in Bataille’s work, in which we see a kind of reification of the limit of experience and with it, necessarily, a mystification of mysticism. An important figure for my re-sponse is the figure of the cephalophore, the head-bearing saint. Of course Dionysius the Areopagite, identified as St. Denis, was a cephalophore. I will try to suggest that the ceph-alophore should be reinvented by speculative medievalists as a human ideal proper to congested humanity, the anthropo-cene, the so-called age of man—the global dead which Eugene ended with. I should also note that there is an intimate rela-tion between the mirror and beheading. When we look into a mirror or speculate, we are non-violently beheaded.
Page rangepp. 39–44
Print length6 pages
LanguageEnglish (Original)
Contributors

Nicola Masciandaro

(author)