I want to be able to reference this without tripping over the current boycott of Watkins Media, so here it is: the introduction I wrote for the reissue of Mark Fisher’s second book in 2022.
Introduction
Mark Fisher’s Ghosts of my Life is a book out of time, chronicling a time out of joint. This is evidenced not only by the book’s final content, but by its temporally disjointed gestation.
As is common with all of Fisher’s books, many of the essays found here can be dated back to different periods of productivity on his k-punk blog. But unlike Fisher’s two other books – Capitalist Realism and The Weird and the Eerie – only Ghosts of my Life is explicitly structured as a collection of disconnected but thematically linked essays, many beginning with an acknowledgement of where they originally appeared.
Taking note of the years in which each chapter was written, we find a series of ruptures hiding in plain sight. Generally speaking, the book’s various essays were first published either on k-punk in 2006 or in the film and music press in 2011. However, the book does not account for this five-year gap, nor does it make any explicit case for its subsequent publication in 2014, but this introduction will attempt to do so, with the benefit of far more hindsight than Fisher gave himself, in order to reveal the strangeness of these differing times not just for Fisher but the world at large.
In the process, we will uncover why this untimely book is still so relevant today. Indeed, what is most striking about the years documented – 2006, 2011 and 2014 – is that so much happened during the intervening years. But against popular misinterpretations of Fisher’s work, it was not his position that nothing ever happens or ever changes, whether in culture or politics. On the contrary, between 2006 and 2014 – and again, between 2014 and 2022 – everything has changed, and that’s why it is so weird that so much has stayed the same.
A Degraded Ideal
In early 2006, the blogger Mike Powell noted an increasingly dominant trend in contemporary music. This side of the twenty-first century, a growing number of bands and record labels were dedicating themselves to the “tracks and traces, absences and ideals” of various twentieth-century sonic cultures, in a way that was both pleasantly nostalgic and affectively disturbing. The sounds produced were technically pop music, he said, albeit perverted to evoke “a degraded ideal”. [1] But something interesting was happening here: it appeared this process of degradation was producing its own cultural mutations.
A few other bloggers had noticed a similar trend. From the Ghost Box label and Ariel Pink’s Haunted Graffiti to the Caretaker’s woozy waltzes for haunted ballrooms, our newly digitised music platforms were increasingly littered with analogue ghosts. For Simon Reynolds, equally enchanted and turning to the topic on his own blog, these developments suggested “the coalescence … of a whole new genre or network of shared sensibility”, and it was clear this sensibility needed a name. But what to call it? “Hauntology is my early bid”, he offers – a word already in blogospheric circulation at the time; a reference to this music’s Derridean “spectrality” and the cultural absences it paradoxically makes present. But there had to be a better name for it – something that was a bit “snappier”, Reynolds thought; something “more phantasmal” and amorphous than this appropriation from French philosophy. After all, “hauntology” sounded like a name for some pseudoscientific study of the paranormal rather than a catchy name for a new genre of music. He implored the wider blogosphere to “get your thinking caps on!” [2] But predictably, the first name offered had already stuck…
A week later, Reynolds unearthed something from his archive. “Talking of spectres stalking on the outskirts, negation, etc., here’s some sort of ghost – the ghost of future-passed, or past-futurism, or bygone-portent-of-the-now…. something uncanny like that, anyway.” It was an article Reynolds had written in 1994 for the music weekly Melody Maker about a long-forgotten band called D-Generation, who made “techno haunted by the ghost of punk”. They were an apt band to resurrect in that moment, a decade later. There was “something eerie” about the way their sound and their attitude resonated with Reynolds’ “recent and current preoccupations”, he said, which all eventually found a home together in his 2010 book, Retromania: “the past-gone-mad rift-of-retro nostalgia industry thing, the invocations of postpunk… hauntology / memoradelia…” But it wasn’t simply the band’s prescient projection of post-punk ghosts into rave’s undead futures that had reignited Reynolds’ interest in them. “Here’s the fun bit,” he adds: “can you guess which very active member of our little community was actually in this band?” [3]
Hauntology Then
Prior to this moment, Mark Fisher had been using his k-punk blog to develop a “cold rationalist” philosophy – a sort of anti-capitalist post-[cyber]punk pop-modernist Spinozism, which sought to “produce joyful encounters” whilst still seeking to nullify “humanity’s enslavement to a vast immiserating machine whose interests are not its.” [4] This tension between a joyful positivity and a resistant negativity was incredibly important, remaining central to all of Fisher’s work over the years that followed, but the two positions were not always in perfect balance; the motor of Fisher’s thought was arguably the pendulum-swing between the two.
Case in point: after a particularly productive 2004, during which Fisher’s icy Spinozism was his primary concern, the mood began to change on k-punk in 2005. In the UK, the bell was beginning to toll for Tony Blair’s premiership, following the disastrous invasion of Iraq – the fallout from which was brought home by the London bombings in July that same year. The attacks were something of a watershed moment, with Fisher penning a particularly excoriating attack on Blair’s leadership in the aftermath. [5] But whereas we might expect British pop culture to enter a new phase of productive negativity, as popular discontent with the political establishment spread, it instead spluttered and stuttered alongside, going about its own business as usual.
It’s worth reminding ourselves just how bad pop music was at this time. There were flashes of greatness, of course – it was the year of Amerie’s “1 Thing”, for example, and Kanye West had just exploded onto the scene – but the best-selling album of 2005 in the UK was nonetheless James Blunt’s Back to Bedlam, with Coldplay’s X&Y coming in second place. Nickelback’s much-memed single “Photograph” was released that year too – arguably not a bad song, as far as country-rock ballads go, but its melancholic reminiscences were so utterly inescapable, not to mention indicative of Nickelback’s bizarrely unchanging sound, that they soon became one of the most widely derided bands in the world.
The most politically significant hit of that year, vaulting itself over an admittedly low bar, was Green Day’s critique of manufactured consent, “American Idiot”, which re-entered the charts after its initial release late the previous year. Meanwhile, though the Kaiser Chiefs’ predicted a riot on their 2005 debut, Employment, they were only referring to the raucous powder keg of a boozed-up and overcrowded Yorkshire “indie” scene, with tracksuited men and loose women throwing themselves around city centres just to feel something, all whilst being subjected to an oddly middle-class scorn by the very bands soundtracking their lives. This wasn’t “Anarchy in the UK” but rock’n’roll chaos utterly defanged and depoliticised, reduced to weekend fodder for white suburbanites who found themselves utterly bemused by whatever was coming out of the nation’s more diverse urban centres. Such was the irony of “indie”, looking down its nose at any truly homegrown and independent music scene, which, in 2005, included the first few mutations of grime and dubstep, such as UK funky and wonky.
Things didn’t have to be this way. In fact, it placed the UK and its popular culture at odds with elsewhere in the world. As the nation’s youth sang along to “I Predict a Riot”, Fisher noticed that, over the Channel, French students were actually out protesting. It was the year that the Contrat première embauche was first introduced – a new type of job contract for first-time workers, meant to encourage businesses to hire young people. But the bill also made it much easier to fire young people, eroding their employment rights. It was the introduction of a legislatively enforced precarity – neoliberalism in action. It saw millions protest and dozens of universities go on strike. Fisher couldn’t understand why, in the UK, things were so much more relaxed. “Why are French students out on the streets rejecting neo-liberalism, while British students, whose situation is incomparably worse, [are] resigned to their fate?” [6] This was notably a few years prior to the UK government’s infamous trebling of university tuition fees, which rapidly politicised a generation. Nevertheless, a partial answer to this question, Fisher believed, was to be found in contemporary pop culture, which both expressed and further entrenched this new malaise.
It was a malaise soon epitomised by the Arctic Monkeys, whose debut album, Whatever People Say I Am, That’s What I’m Not, was released in January 2006, just as the blogosphere was naming “hauntology”. The album soared to the top of the charts, breaking the record for fastest-selling debut album in British music history. But the band were little more than a pretentious Kaiser Chiefs, with most of their songs also ridiculing the near-riotous atmosphere of your local town centre and the general emotional stuntedness of the North of England’s various “indie” scenes. Despite their open contempt for it, however, the band still exuded the same lairy complacency and political resignation they saw all around them.
Fisher had little patience for any of it. “It is [a] reflexive impotence that you hear in the Arctic Monkeys”, he writes, rather than a kind of apathy or cynicism – “yes, they know things are bad, but more than that, they know they can’t do anything about it.” [7] As far as Fisher was concerned, their unimaginative and utterly uncontemporary sound was just an echo of capitalist realism. This wasn’t rock against the status quo, but rock mirroring the establishment’s own complacency – and with far less self-awareness than their songs’ lyrics alluded to.
It was against this sullen backdrop that Fisher’s critique of the present fully came into its own. Reading and responding to the comments made by Powell, Reynolds and others, he felt that the connection between the reflexive impotence of pop and politics was increasingly obvious. Set against the stagnancy of both, the hauntological music the blogosphere had attuned its ears to was like something else struggling to be born, pushing through the suffocating surface of pop culture’s hegemonic retromania. Fisher raised a pertinent question: Why hauntology now? “Well,” he suggests, “has there ever been a time when finding gaps in the seamless surfaces of ‘reality’ has ever felt more pressing?” [8]
The Backlash
This question led to some of Fisher’s best-known essays and blogposts, many of which are included here – passionate odes to Burial, the Caretaker, Stanley Kubrick, the Ghost Box label, David Peace… But by the early 2010s, it was all over. Hauntology had been a flash in the pan for a somnambulic mid-2000s, which was quickly wrenched from its slumber by the era-defining calamity of the financial crash.
The blogospheric backlash against hauntology began around the same time. In 2008, as shock waves from the crash rippled outwards, Alex Williams argued on his blog, Splintering Bone Ashes, that the time for mournful critiques was over. The crash presented the left with an opportunity and it had to be seized, but hauntology was a little too comfortable operating within the bounds of the very complacency it was critiquing. In this sense, the problem with hauntology, Williams argued, is that it “cedes too much ground to what it attempts to oppose”, with its penchant for “ghostly audio … seen as [a] form of good postmodernism, as set against the bad PoMo of a rampaging retroism”. [9]
Though underdefined in this instance, the tensions (or lack thereof) within postmodernism had been a near-constant topic of debate in the blogosphere for many years. Thinking on this topic tended to follow the likes of Fredric Jameson and Jean Baudrillard, who often argued that postmodernism was most visible in architecture, particularly in places like Las Vegas or Disneyland, where otherwise familiar styles and aesthetic sensibilities, gathered incongruously from across space and time, are flattened and arranged alongside one another like the revolving sound stages of a movie studio. But the point for Fisher and others was not simply that these forms were able to exist together; the problem was that they did so friction-free.
If hauntology is a form of “good” postmodernism, it is in the sense that its degraded ideals are positioned newly in tension with one another. It is not simply the observation that recorded ghosts are fading away into the ubiquity of postmodernism’s melting pot, but that they are fighting for survival and, as such, are still capable of interrupting a status quo that wants them gone. However, for Williams, the alchemical mixing of cultural detritus was not, in itself, good enough. He continues that, whilst hauntology was supposed to name a well-meaning aesthetic strategy that finally addresses “the deadlock which we face,” its recombinant nature only serves to further illustrate the problem at hand: our mournful “inability to properly think the new as such, and [make] of this condition something positive.” [10]
At first, Fisher took issue with Williams’ easy conflation between hauntology and postmodernism. “Postmodernism is, of course, the dead end from which hauntology starts”, he writes, “but one of its roles is to denaturalise what postmodernism has taken for granted, to conceive of postmodernism as a condition in the sense of a sickness.” [11] Though his diagnoses are still denounced as too melancholic and too depressive by his critics today, Fisher was far from a pessimistic thinker. He did not think this sickness was terminal. Nevertheless, he is still disparaged today as a thinker who had given up on the present – a mischaracterisation he fought back against repeatedly.
For example, when Fisher wrote poignantly about the financial crash (and the failures of imagination writ large by its immediate aftermath) in his 2009 debut, Capitalist Realism, he found the book critiqued along the same lines that hauntology had been a year earlier. “There has been some discussion of whether Capitalist Realism is a pessimistic book”, he writes on his k-punk blog. On the contrary, the book “isn’t pessimistic,” he insists, “but it is negative”. The “pessimism is already embedded in everyday life – it is what [Slavoj] Žižek would call the ‘spontaneous unreflective ideology’ of our times” – and it was Fisher’s intention to shine a light on this pessimism, revealing just how weird capitalist realism, as an ideological “given”, truly is. “Identifying the embedded, unreflective pessimism is an act of negativity which, I hope, can make some contribution to denaturalizing that pessimism”, he writes. [12]
Fisher nonetheless took Williams’ critiques on board. There is notably no mention of hauntology inside Capitalist Realism, even though it was likely the concept Fisher was best-known for writing about at that time. Though he draws on certain hauntological tropes – post-apocalypticism, reflexive impotence, the false seamlessness of capitalism’s “common sense” version of “reality” – it seems that, in 2009, he was writing his way out of hauntology’s melancholic foundation. So were a lot of other people. Soon enough, to mention the term in any discussion of contemporary music elicited the sort of groan reserved nowadays for a similarly clunky quasi-genre like “deconstructed club music.”
Take, as an example, a 2011 interview with aural occultists Demdike Stare, conducted by Rory Gibb for The Quietus. Gibb suggests that the band’s preoccupation with horror and the supernatural, like Fisher’s before them, “comes in part from the fact that there’s something quite arcane or mystical about unearthing all these old records, these old sounds, these ghosts of people trapped in recording form, and reworking them into something new, giving them a new lease of life.” [13] Band member Miles Whittaker responds: “Of course. As long as you don’t mention hauntology – that’s a misnomer.” What Demdike Stare were doing was more like “what witches did”, he insists, “which was conjure spells out of certain ingredients”; a kind of sonic alchemy, injecting a mundane materiality with some “hidden factor that makes the end result more than the sum of its parts.” [14] But if this isn’t hauntology in practice, I don’t know what is. In the end, this dismissal only goes to show how far the term had fallen from its perch, reduced to a hollow genre signifier for anything a little bit retro or backward-looking. In a bizarre twist of fate, “hauntology” had come to signify the very thing it first sought to critique.
But despite this general hostility to the term, Ghosts of my Life was published three years later in May 2014. To publish this collection of essays when many thought the term’s moment had passed, buried by backlash, once again begs a question first rehearsed by Fisher himself: never mind “hauntology now”, why hauntology again?
Hauntology Again
By the mid-2010s, it seemed the world was fated to settle back into its prior complacency. The Occupy movement, which followed the financial crash, had gradually disintegrated, with its various energies dissipating into other projects. In response, the establishment took to insisting more and more forcefully that there was still no alternative to its way of doing things. Shaken to its core, capitalist realism had begun to defiantly reassert itself. Why hauntology again? The answer is, by now, surely obvious: to find gaps in the seamless surfaces of ‘reality’ was still as pressing as ever.
The publication of Ghosts of my Life in 2014 felt like a perfectly timed response to this potential slide back into “reflexive impotence”. Indeed, though Occupy and various other protest movements had newly politicised a generation of young people, it would take a few more years before this energy was fully galvanised by the far more stable mass protest movements we know today.
These movements were fuelled, in part, by various forms of conceptual engineering. The hashtag era was like a new age of incantations; our political lexicon was exploded with new concepts, terms and slogans. It was a particularly productive time for the blogosphere’s various wordsmiths. Following the initial backlash against hauntology, other (loosely gathered) schools of thought began proliferating online. Alex Williams’ initial critique of hauntology gave rise to “accelerationism”, for instance – an alternative that Fisher wrote about both positively and at length, but which has since faced a far stronger backlash than hauntology ever did. [15] Later, Evan Calder Williams, in collaboration with China Miéville, developed “salvagepunk”, hauntology’s less gothic cousin, which advocated for a similarly “radical principle of recuperation and construction, a certain relation to how we think those dregs of history we inherit against our will”. [16] (Fisher admired this sensibility as well. [17]) Though each had its particular nuances and differing points of emphasis, each project nonetheless shared something in common: an interest in what Fisher called “the crashed present … littered with the ideological rubble of failed projects”. [18]
What is interesting about this shared concern today, in 2022, is that the crashed present now includes the wreckages of recent decades. Europe is still haunted by the spectre of communism, but adds to this the spectres of Occupy, Corbynism, or the more literal dead who give a furious power to the Black Lives Matter movement; cyberspace, in turn, is haunted by the spectres of hauntology, accelerationism and salvagepunk, not to mention “fully automated luxury communism” and countless more, each project having succumbed to the accelerated hype cycle of cultural commentary in the twenty-first century. All have either experienced backlashes or been rapidly forgotten, but the wreckages are by no means off-limits to us as a result. Their interrupted histories are still accessible to the curious, waiting to be unearthed from the online salvage yard that is the WayBack Machine, ready to be stripped for parts. In fact, this is how Fisher’s Ghosts of my Life still feels and functions: like a new construction pulled from the blogospheric wreckage of late-Noughties argumentation and critique. These are the ghosts of his life; they beg the question: what are ghosts of ours?
Still, these writings on hauntology might feel like relics today, orbiting a theory out of vogue, reduced to a joke. But each essay nonetheless remains a “baroque sunburst”, perpetually rediscovered by new generations of digital natives, who are still stalked by the analogue pasts that preceded them. This is no doubt why Fisher’s most popular concoction today is his unfinished “Acid Communism”, the “lost future” of which has captured the imagination of many since his death. He seemed fascinated by a younger generation with no memory of the Cold War or its immediate aftermath. [19] But young progressives are similarly less aware of the other failed leftist projects that defined our previous century and the potentials that still lie in wait amongst them. The “harsh Leninist superego” of establishment centrists, declaring everything has already been tried, only further fuels the young’s defiance. Capitalism makes these failed projects more accessible than ever, after all. They float incongruously through popular culture and the churning maw of internet culture. But it is up to us to seize them, and place them once again in tension with one another, denaturalising our persistent retromania. Acid Communism was a kind of popular modernist project in this regard, revaluating certain lost strands of twentieth-century progressivism and insisting that we “make it new”.
One of Fisher’s final essays, published in 2016, addresses this sensibility explicitly, revealing how his thought, over the years since Ghosts of my Life was published, had come to synthesise all of the above. Towards the end of the essay, written for a collection on the pervasive influence of rave, he first quotes Fredric Jameson’s Valences of the Dialectic: “from time to time, like a diseased eyeball in which disturbing flashes of light are perceived or like those baroque sunbursts in which rays from another world suddenly break into this one, we are reminded that Utopia exists and that other systems, other spaces, are still possible.” [20] Fisher adds:
This psychedelic imagery seems especially apposite for the ‘energy flash’ of rave, which now seems like a memory bleeding through from a mind that is not ours. In fact, the memories come from ourselves as we once were: a group consciousness that waits in the virtual future not only in the actual past. So it is perhaps better to see the other possibilities that these baroque sunbursts illuminate not as some distant Utopia, but as a carnival that is achingly proximate, a spectre haunting even – especially – the most miserably de-socialised spaces. [21]
The paradoxes and contradictions of Fisher’s thought here weave a psychedelic and atemporal tapestry, where spectres of lost futures, sent to us from the past, set about denaturalising the grotesque present and shining new light on what may lie ahead. Rave is emblematic of this sort of rapture, this sort of horrific joy, and Fisher’s baroque sunbursts are themselves joyful encounters with the new, with the weird and eerie, experienced in spite of the political establishment’s pessimistic and reflexive impotence. It is joy breaking through depression like a firework, beautiful and terrifying, and it is a sensibility he held onto until the very end.
Fisher’s final book, The Weird and the Eerie, for instance, is another negative (but not pessimistic) study of denaturalisation, as found in horror and science fiction, pulp and pop cultures. The introduction to “Acid Communism”, though far more positive, nonetheless shares this sensibility, and suggests that there is a fine line between psychedelic hallucinations and haunting apparitions. Though these projects may be aesthetically opposed, politically speaking they were closely linked. The Weird and the Eerie interrogates our tendency to associate the new with the strange, whereas “Acid Communism” reveals how this same sort of encounter can be experienced as a trip, through which our fear of the new is finally overcome. “There are more than enough terrors to be found there”, Fisher writes in The Weird and the Eerie, “but such terrors are not all there is to the outside.” [22] The empty shells, the haunted houses, the spectral figures and the madness of the present are not things to smother and sweep away, but other worlds breaking through. Do not be afraid.
Portals in Perpetual Collapse
On the occasion of this book’s re-publication, one question remains unanswered: If Fisher himself moved on from hauntology after Ghosts’ initial publication, is there still a place for the term in our critical vocabulary, beyond its contemporary status as a meme? I think so. Though so much more has changed over the last few years, particularly since Fisher passed away in early 2017, pop and politics have yet to fully recover from their Noughties undeaths. Despite the fact that Fisher did not think his diagnosis was terminal, the symptoms he described have nonetheless proven themselves chronic. The job of finding gaps is still pressing.
We need only catch up with the Arctic Monkeys, who have reached the terminal beach of their predictable trajectory, entombing themselves in a Teddy Boy cultural purgatory of their own making — quite literally on their most recent album, 2018’s Tranquillity Base Hotel & Casino. The titular hotel is a knowing pastiche of the Eagles’ “Hotel California”, albeit with the once-contemporaneous critique of Seventies decadence neutralised. In reality, the Tranquillity Base is to the Arctic Monkeys as the Overlook was to Jack Torrence in The Shining. But the Monkeys don’t “shine”; they have no awareness of the ghosts that surround them. It is a demonstration of yet more reflexive impotence. All too aware that the hotel is not somewhere they can leave, the band settle in. The album was lauded regardless, nominated for countless industry awards, but the band are being celebrated for tucking themselves into the crypt of rock’s undead mythologies. They see themselves as timeless, but stagger on like zombies. Something’s got to give.
Meanwhile, in 2022, Burial has released a new album-length EP, Antidawn, which, according to its press release, reduces his work “down to the vapours”. The results are striking. In light of Fisher’s early praise for his first two albums, Burial’s more recent work is less an ode to “London after the rave”, to garage tunes and jungle rollers echoing strangely across south London boroughs, the interzones of overlapping pirate radio signals; instead, his music now evaporates like lawn dew under the low heat of an early sunrise, as the long night-bus journey home from the club finally comes to an end, the rave not just over but nearly forgotten. It’s bittersweet. Burial seems to find joy and euphoria in the dissolution of his sound’s auditory hallucinations – the oneiric echo of two-step, imprinted on eardrums by the sheer force of a sound system, finally fading as your ears recover from the sonic shelling. The line between hallucination and apparition is well and truly blurred here.
But rather than lead us into the morning, Burial’s latest EP beckons the antidawn of a night due to begin again. It’s the warm-up not of dawn but for the night ahead, where the world we know disappears and strange neighbourhoods re-emerge. This was the revelation of rave’s original heterotopias. As Simon Reynolds writes of the UK’s late-Eighties acid rave scene in his 1998 book, Energy Flash, club culture then was like
a secession from normality, a subculture based around what Antonio Melechi characterizes as a kind of collective disappearance. “One of the things I found exhilarating at that point,” confirms Louise Gray, “was the idea that there was this whole society of people who lived at night and slept during the day. This carnival idea of turning the ordinary world completely on its head. Like slipping into a parallel universe, almost.” [23]
Burial’s music has always been nocturnal in this regard, but it seeks the light. Indeed, what haunts us in his sound is not so much the death of rave as such, but the perpetual sense of early morning twilight: that time between when the club lights come up and your morning alarm goes off, when the dream is still alive, when it seems the utopian worlds teased by the heat of the night might still find a way to exist under the cold light of day.
Rave was always already hauntological in this regard. It was only ever an oasis, phasing in and out of existence as the powers that be tried to deny the vitality of another form of (night)life. It was always “a portal in perpetual collapse.” This was how Mike Powell described those hauntological records in early 2006, giving sonic form to the undeath of rave, subdued but still struggling to be reborn. Hauntology was, in this sense, the sound of resistance. “Resistance to crossing over into a full flesh sound world makes the experience doubly psychedelic; reality and unreality flicker in the same space, the tactile and intangible constantly fade into one another.” [24] Though it seems a far cry from “Acid Communism”, this sensibility makes Ghosts of my Life and its subtitular concept, hauntology, no less an interrogation of the psychedelic nature of postmodernism, the inherently spectral nature of our dreams and utopias, and the impact of capitalist realism on their degradation, which, despite its claims to the contrary, is never absolute.
It is for all of these reasons that Ghosts of my Life – despite the fact it is Fisher’s second book – constitutes the foundation of his work as a whole. It is not a pessimistic book because Fisher’s hauntology is not a space in which we should hope to rest and dwell; hauntology is for us, and was for him, a point of departure. It is the séance that precedes the exorcism, and that is why we need this book now as much as we did then.
Why hauntology in 2022? It is still necessary, still pressing, that we find gaps in the seamless surfaces of ‘reality’. Identifying the desires that haunt us is the first step towards denaturalising their shifts out of phase, and materialising these persistent spectres once and for all.
Notes
[1] Mike Powell, “Big Think: Tracks and Traces, Absences and Ideals”, Peanut Butter Words, 11 January 2006: <http://revelatory.blogspot.com/2006/01/big-think-tracks-and-trace_113700205182945837.html>
[2] Simon Reynolds, “[untitled]”, blissblog, 11 January 2006: <http://blissout.blogspot.com/2006/01/mike-powell-evocative-and-thought.html>
[3] Simon Reynolds, “‘techno haunted by the ghost of punk’”, blissblog, 16 January 2006: <https://blissout.blogspot.com/2006/01/techno-haunted-by-ghost-of-punk-talking.html> For more on D-Generation, see Reynolds’ introduction to Repeater Books’ K-Punk anthology, published in 2018.
[4] Mark Fisher, “Spinoza, K-Punk, Neuropunk”, k-punk: The Collected and Unpublished Writings of Mark Fisher (2004-2016), ed. Darren Ambrose. London: Repeater Books, 2018, pg. 695.
[5] See: Mark Fisher, “The Face of Terrorism Without a Face”, k-punk, pp. 447-449.
[6] Mark Fisher, “Reflexive Impotence”, k-punk, 11 April 2006: <http://k-punk.abstractdynamics.org/archives/007656.html>
[7] Ibid. This post was later repurposed for Fisher’s first book, Capitalist Realism, albeit with any reference to the Arctic Monkeys removed. See: Mark Fisher, Capitalist Realism: Is There No Alternative? Winchester: Zer0 Books, 2009, 21.
[8] Mark Fisher, “Hauntology Now”, k-punk, 17 January 2006: <http://k-punk.abstractdynamics.org/archives/007230.html>
[9] Alex Williams, “Against Hauntology (Giving Up the Ghost)”, Splintering Bone Ashes, 20 July 2008: <http:/splinteringboneashes.blogspot.com/2008/07/against-hauntology-giving-up-ghost.html>
[10] Ibid.
[11] Mark Fisher, “‘Frankensteinian Surgeon of the Cities’”, k-punk, 23 October 2008: <http://k-punk.abstractdynamics.org/archives/010770.html>
[12] Mark Fisher, “Spectres of Revolution”, k-punk, 17 January 2010: <https://k-punk.org/spectres-of-revolution/>
[13] Note that one of Fisher’s earliest “hauntological” posts, dating back to 2003, describes Nigel Kneale’s 1972 BBC serial The Stone Tape, in much the same way. “All recordings are ghosts”, he writes. “But are we really more substantial than they?” See: Mark Fisher, “Recording Ghosts”, k-punk, 12 November 2003: <http://k-punk.abstractdynamics.org/archives/000818.html>
[14] Rory Gibb, “Unholy Matrimony: An Interview with Demdike Stare”, The Quietus, 17 February 2011: <https://thequietus.com/articles/05699-demdike-stare-interview>
[15] Only later dubbed “accelerationism” by Benjamin Noys, Williams’ initially unnamed position argued that the only worthwhile response to the stagnant self-referentiality of postmodernism was “to speed up the rate of fashion-flux to a point of irredeemable collapse” – not just comment upon culture but actively intervene within it, purposefully midwifing this thing trying to be born. Williams later clarified his intention was not to recklessly and violently usher in “the downfall of capitalism” – or, indeed, Western civilisation, as many continue to assume is accelerationism’s ultimate goal – but to radically alter “the nature of the processes of capital itself” and “the kinds of subjectivations [it makes] possible”. Fisher found a lot to like in Williams’ heretically postcapitalist position and explored it at great length himself. Unfortunately, this area of Fisher’s thought is often ignored or disparaged today, as accelerationism has been overshadowed by, on the one hand, its relationship to the philosophy of Nick Land, and on the other, its appropriation by violent white supremacists. It should be noted that Williams originally developed accelerationism from an explicitly “post-Landian” political arm of the burgeoning philosophy of “speculative realism”. This fact has been wholly erased from our popular understanding of “accelerationism” today, leading to Fisher’s many references to the term now coming across as insensitive or bizarre to most readers. See: Alex Williams, “Post-Land: The paradoxes of a speculative realist politics”, Splintering Bone Ashes, 26 October 2008: <http://splinteringboneashes.blogspot.com/2008/10/post-land-paradoxes-of-speculative.html>
[16] Evan Calder Williams, Combined and Uneven Apocalypse. Winchester: Zer0 Books, 2011, pg. 31.
[17] See: Mark Fisher, “Desecration Row”, The Wire, September 2010 (issue 319), pg. 46.
[18] Fisher, “Spectres of Revolution”.
[19] See: Mark Fisher, Postcapitalist Desire: The Final Lectures, ed. Matt Colquhoun. London: Repeater Books, 2021, pp. 53-54.
[20] Fredric Jameson, Valences of the Dialectic. London and New York: Verso, 2009, 612.
[21] Mark Fisher, “Baroque Sunbursts” in Rave: Rave and its Influence on Art and Culture, ed. Nav Haq. London: Black Dog, 2016.
[22] Mark Fisher, The Weird and the Eerie. London: Repeater Books, 2017, 9.
[23] Simon Reynolds, Energy Flash: A Journey Through Rave Music and Dance Culture. London: Picador, 1998, pg. 48.
[24] Powell, “Big Think: Tracks and Traces, Absences and Ideals”.
Enjoyed this, will have to revisit the books