Parasite presents the ethico-biological problem of parasitism in a metaphorical and artistic fashion. In this book, philosophers explore the film using sources such as the ancient satirist Lucian’s De Parasito, Nietzsche’s “the vengeance of the weak,” Dostoyevsky’s “Underground,” or Marxism, among others.

The evolution and life history of parasites, their role in shaping human history, as well as future threats posed by them.

Championing an emerging global community of scholars, this Handbook provides a detailed examination on how to successfully integrate interdisciplinarity into education programs. A comprehensive look into the current landscape of the field, it emphasises the importance of interdisciplinary teaching and administration in the development of creativity, citizenship and information literacy. This title contains one or more Open Access chapters.

A significant intervention into Lacanian film studies, this book sets forth a new theory of the psychoanalytic Real in cinema. In psychoanalysis, the Real ruptures the Symbolic that organizes law, ideology, and other systems of belief, revealing fissures in this underlying order. The Cinema of the Real explores how transnational cinema and especially South Korean cinema facilitate an encounter with the Real, enabling the emergence of a new political subject. Paying close attention to form, Hyon Joo Yoo reveals the existence of an "emancipatory drive" in films by Jang Hun, Park Chan-wook, Lee Chang-dong, Jia Zhangke, Michael Haneke, Claire Denis, and Bong Joon-ho, among others. Their work in effect provides viewers with a picture of how it looks and feels to be on a trajectory in which the subject and her world can change. Far from being a passive consumer of images, Yoo's spectator enters the space of the Real. Theoretically rigorous and inventive, The Cinema of the Real offers new, transnationally attuned tools for conceptualizing the body, affect, femininity, and spectatorship, as well as fresh readings of both classic and contemporary films.

The first time that Nietzsche crossed the path of Dostoevsky was in the winter of 1886–87. While in Nice, Nietzsche discovered in a bookshop the volume L’esprit souterrain. Two years later, he defined Dostoevsky as the only psychologist from whom he had anything to learn. The second, metaphorical encounter between Nietzsche and Dostoevsky happened on the verge of nihilism. Nietzsche announced the death of God, whereas Dostoevsky warned against the danger of atheism. This book describes the double encounter between Nietzsche and Dostoevsky. Following the chronological thread offered by Nietzsche’s correspondence, the author provides a detailed analysis of Nietzsche’s engagement with Dostoevsky from the very beginning of his discovery to the last days before his mental breakdown. The second part of this book aims to dismiss the wide-spread and stereotypical reading according to which Dostoevsky foretold and criticized in his major novels some of Nietzsche’s most dangerous and nihilistic theories. In order to reject such reading, the author focuses on the following moral dilemma: If God does not exist, is everything permitted?

Wilson has blended H.P. Lovecraft's dark vision with his own revolutionary philosophy and unique narrative powers to produce a stunning, high-tension story of vaulting imagination. A professor makes a horrifying discovery while excavating a sinister archaeological site. For over 200 years, mind parasites have been lurking in the deepest layers of human consciousness, feeding on human life force and steadily gaining a foothold on the planet. Now they threaten humanity's extinction. They can be fought with one weapon only: the mind, pushed to--and beyond--its limits. Pushed so far that humans can read each other's thoughts, that the moon can be shifted from its orbit by thought alone. Pushed so that man can at last join battle with the loathsome parasites on equal terms.

Centralization and over-professionalization can lead to the disappearance of a critical environment capable of linking the human sciences to the “real world.” The authors of this volume suggest that the humanities need to operate in a concrete cultural environment able to influence procedures on a hic et nunc basis, and that they should not entirely depend on normative criteria whose function is often to hide ignorance behind a pretentious veil of value-neutral objectivity. In sociology, the growth of scientism has fragmented ethical categories and distorted discourse between our inner and outer selves, while philosophy is suffering from an empty professionalism current in many philosophy departments in industrialized and developing countries where boring, ahistorical, and nonpolitical exercises are justified through appeals to false excellence. In all branches of the humanities, absurd evaluation processes foster similar tendencies as they create a sterile atmosphere and prevent interdisciplinarity and creativity. Technicization of theory plays into the hands of technocrats. The authors offer a broad range of approaches and interpretations, reaching from philosophy of education to the re-evaluation of business models for universities.