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For a different angle on death, temporality and technology, in Joanne Morra, Mark Robson and Marq Smith (eds), (Manchester: Manchester University Press, forthcoming)
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For a different angle on death, temporality and technology, see Fred Botting and Scott Wilson, ‘Dead Time (a Ghost Story)’, in Joanne Morra, Mark Robson and Marq Smith (eds), The Limits of Death, (Manchester: Manchester University Press, forthcoming).
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Jean Baudrillard, The Perfect Crime, trans. Chris Turner (London and New York: Verso, 1996), p. 115.
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The term is Mary Shelley’s, from The Last Man, ed. Morton Paley (Oxford: Oxford University Press, 1994), p. 467. Shelley’s last man exclaims: ‘My person, with its human powers and features, seem to me a monstrous excrescence of nature’. Now, it seems, the human becomes a ‘monstrous excrescence’ of (techno)culture.
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ed. James Donald (London: BFI publishing), 94, Carol Clover notes that ‘the “cinefantastic in any case succeeds, far more efficiently and effectively and on a far greater scale than its ancestral media, in the production of sensation
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In ‘Her Body, Himself: Gender in the Slasher Film’, in Fantasy and Cinema, ed. James Donald (London: BFI publishing, 1989), pp. 91–133, p. 94, Carol Clover notes that ‘the “cinefantastic” in any case succeeds, far more efficiently and effectively and on a far greater scale than its ancestral media, in the production of sensation.’
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Quentin Tarantino, From Dusk Till Dawn (London: Faber and Faber, 1996), p. 97. All subsequent quotations are taken from this edition. Page numbers will follow in brackets.
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Philip Brophy, ‘Horrality – The Textuality of Contemporary Horror Films’, Screen, 27:1 (1986), 2–13, p. 3. He notes that the ‘growth of special effects’ and the ‘historical overexposure of the genre’s iconography’ (5) are crucial features of modern horror.
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Quentin Tarantino, Reservoir Dogs (London: Faber and Faber, 1994), pp. 65–6. For an extended reading of the film see Fred Botting and Scott Wilson, ‘By Accident: the Tarantinian Ethics’, Theory, Culture and Society, 15:2 (1998), 89–113, and their Holy Shit: the Tarantinian Ethics (London: Sage Publications, forthcoming).
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describing Lecter as ‘a desperate, ultimately failed attempt of the popular imagination to represent to itself the idea of a Lacanian analyst asserts that ‘he literally “steals the kernel of our being the object a, the secret treasure, agalma, what we consider most precious in ourselves, denouncing it as a mere semblance. Elizabeth Wright and Edmond Wright (eds), (Oxford: Blackwell)
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Zizek, describing Lecter as ‘a desperate, ultimately failed attempt of the popular imagination to represent to itself the idea of a Lacanian analyst’, asserts that ‘he literally “steals the kernel of our being”, the object a, the secret treasure, agalma, what we consider most precious in ourselves, denouncing it as a mere semblance.’ See Elizabeth Wright and Edmond Wright (eds), The Zizek Reader (Oxford: Blackwell, 1999), p. 276.
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Rudy Rucker, Wetware, in Live Robots (New York: Avon Books, 1994), 169–357, p. 179. For an extended discussion of Rucker’s novel and cyberpunk notions of the ‘meat’ see my Sex, Machines and Navels: Fiction, Fantasy and History in the Future Present (Manchester: Manchester University Press, 1999). For a discussion of future subjects and (sexual) identities see SHaH, ‘Incorporating the Impossible: a General Economy of the Future Present’, Cultural Values, 1:2 (1997), 178–204.
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For a discussion of this term, see Georges Bataille, ‘Base Materialism and Gnosticism’, in Fred Botting and Scott Wilson (eds) The Bataille Reader, (Oxford: Blackwell, 1997), pp. 160–4.
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