A noted British cultural critic takes on some of the strangest works of art from the 20th century and dissects our fascination with the unsettling in popular music, film, and writing
 
What exactly are the Weird and the Eerie? Two closely related but distinct modes, and each possesses its own distinct properties. Both have often been associated with Horror, but this genre alone does not fully encapsulate the pull of the outside and the unknown.

In several essays, Mark Fisher argues that a proper understanding of the human condition requires examination of transitory concepts such as the Weird and the Eerie.

Featuring discussion of the works of: H. P. Lovecraft, H. G. Wells, M.R. James, Christopher Priest, Joan Lindsay, Nigel Kneale, Daphne Du Maurier, Alan Garner and Margaret Atwood, and films by Stanley Kubrick, Jonathan Glazer and Christopher Nolan.

“Exposes the vast gap between the actual science underlying AI and the dramatic claims being made for it.” —John Horgan

“If you want to know about AI, read this book...It shows how a supposedly futuristic reverence for Artificial Intelligence retards progress when it denigrates our most irreplaceable resource for any future progress: our own human intelligence.” —Peter Thiel

Ever since Alan Turing, AI enthusiasts have equated artificial intelligence with human intelligence. A computer scientist working at the forefront of natural language processing, Erik Larson takes us on a tour of the landscape of AI to reveal why this is a profound mistake.

AI works on inductive reasoning, crunching data sets to predict outcomes. But humans don’t correlate data sets. We make conjectures, informed by context and experience. And we haven’t a clue how to program that kind of intuitive reasoning, which lies at the heart of common sense. Futurists insist AI will soon eclipse the capacities of the most gifted mind, but Larson shows how far we are from superintelligence—and what it would take to get there.

“Larson worries that we’re making two mistakes at once, defining human intelligence down while overestimating what AI is likely to achieve...Another concern is learned passivity: our tendency to assume that AI will solve problems and our failure, as a result, to cultivate human ingenuity.”
—David A. Shaywitz, Wall Street Journal

“A convincing case that artificial general intelligence—machine-based intelligence that matches our own—is beyond the capacity of algorithmic machine learning because there is a mismatch between how humans and machines know what they know.”
—Sue Halpern, New York Review of Books

Book description from the first-edition (1963) dust This is a book about one of the most important problems of our time—the problem of How to Make the Best of Both Worlds, the world of science on the one hand and, on the other, the world of total human experience, public and subjective, individual and cultural. This world of total human experience is the world that is (or at least ought to be) reflected and molded by the arts, above all by the art of literature."What is the function of literature," Mr. Huxley asks, "what its psychology, what the nature of literary language? And how do its function, psychology and language differ from those of science? What in the past has been the relationship between literature and science? What is it now? What might it be in the future? And what would it be profitable, artistically speaking, for a twentieth-century man of letters to do about twentieth-century science?"Ours is the Age of Science; but from a study of the best contemporary literature one would find it difficult to infer this most obvious of facts. Contemporary poetry, drama and fiction contain remarkably few references to contemporary science—few references even to the metaphysical and ethical problems which contemporary science has raised. That this state of affairs should somehow be remedied is the theme of every recent discussion of "the Two Cultures." unfortunately most of these discussions have been carried on in abstract terms and with almost no citations of case histories, no references to the concrete problems of literary and scientific writing, no illustrative examples.Mr. Huxley has approached the subject in a different way. He deals with specific questions in the fields of immediate experience, of conceptualization, of philosophical interpretation and of verbal expression; and he illustrates these wide-ranging themes with copious quotations, drawn from a great variety of sources. He analyzes the nature of literary language and contrasts its many-meaninged richness with the simplified and jargonized language of science. He shows how the poets of earlier centuries made use of the scientific knowledge available to them. He gives examples of the ways in which modern science has modified and added to the traditional raw materials of literature. And he concludes with a speculative discussion of the ways in which future men of letters may work up the raw materials of brand new fact and revolutionary hypothesis provided by science, transfiguring them into a new kind of literature, capable of expression and at the same time coordinating and giving significance to the totality of an ever-widening human experience.

Beginning with the remarkable essay "Contre Sainte-Beuve", this surprising and stimulating critical collection includes Proust on the contemporary writing of his era, on painting and painters, and on such literary masters of the nineteenth century as Tolstoy, Goethe, and Stendhal.

Most of Andre Gide's richly-varied literary output has long been available to American readers. Only one aspect of his protean career has been lacking in the essays, the publication of which will go far to explain why Gide holds in France such high rank as a critic. Many of the essays in Reflections on Literature and Morality were provoked by events in the cultural and political world of twentieth-century France, a turbulent setting that produced a lasting literature. These essays are vintage Gide, informed by his characteristic spirit―his hard brilliance, pointed honesty, and the enduring relevance of his concerns. Readers of his Journals will be prepared for the style, intelligence, and marksmanship that Gide brings to bear in these forty-two articles on life as well as on letters. His range, as always, is a long and moving memoir of his encounters with Oscar Wilde; a series of combats against reactionary nationalists and self-appointed purifiers of morals; estimates of Mallarme, Baudelaire, Proust, Gautier, and Valery, among others; letters to Jacques Riviere, Jean Cocteau, and Francis Jammes; and general essays on art, literature, the theater, and politics. Justin O'Brien, famous for his studies in modern French literature, has written that Gide is "related to La Fontaine and Racine by his essential conciseness and crystalline style, to Montaigne and Goethe by his inquiring mind which reconciled unrest and serenity, to Baudelaire by his lucid, prophetic criticism." O'Brien, who has done so much to bring contemporary French literature to America, supervised the translations in Reflections on Literature and Morality , prepared several of them himself, and contributes an informative general introduction and additional commentary to preface the various sections of this major book.

This posthumously published collection of essays takes up such diverse subjects as the poet Oppian, Tantrism, the feasts of the Christian year, Durer, the Japanese studies of Ivan Morris, the erotic mysticism of the Gita-Govinda, the eternal spirit of Andalusia, and Bede's Ecclesiastical History. The title esay consider's time's transforming effect on arrt, meditating on the erosion of a statue and the resulting production of a new, sublime work of art.