UP WITH FANTASY, DOWN WITH HORROR

 In WORLD AS WILL AND REPRESENTATION, Schopenhauer distinguishes between "intuitive" and "abstract" representations: humans share "intuitive representations" with other animals, in that they are based in the body's "percepts."  But humans alone have the power to conceive "abstract representations," for humans alone can base representations in "concepts."-- HERO VS. VILLAIN, MONSTER VS. VICTIM PART 3 (2012).

So in my previous essay I extended my terms of "grotesque and arabesque" to two "super-genres," horror and fantasy. I call them "super-genres" because both subsume so many subgenres that it's difficult to claim that any single genre embraces works as far apart as Poe's HOUSE OF USHER and the Chichester-Johnson JIHAD (for horror) or Tolkien's LORD OF THE RINGS and Clark Ashton Smith's "Zothique" stories (for fantasy). I think it's plain enough as to which super-genre is aligned with the grotesque and which is aligned with the arabesque.

It's more challenging, though, to place these super-genres-- which extend their influence far beyond their manifestations in popular fiction-- in the Schopenhaurean categories of authorial will. I've attempted to rename, for my literary project, Schopenhauer's names for his two types of representation, "intuitive" and "abstract," but I'm not going to reference any of my revisions in this essay. I want to get at a very narrow aspect of how audience expectations form patterns within authorial will.

I referenced that aspect-- or two manifestations of that aspect-- in the 2012 HUXLEY, JUNG AND STRANGENESS, where I summarized Thomas Huxley's distinctions between what he termed "upward transcendence" and "downward transcendence." 

UPWARD TRANSCENDENCE-- a state of mind that Huxley doesn't adequate define, though he associates it with "theophanies" and the veneration of a " liberating and transfiguring Spirit."


 DOWNWARD TRANSCENDENCE-- a state of mind in which the transcendence "is invariably downward into the less than human, the lower than personal."  Huxley's three main venues toward this form of transcendence are "drugs, elementary sexuality and herd-intoxication," though he mentions some others as well.

It also should not be difficult to guess which super-genre I'm likely to align with downward transcendence, and which with the upward species. Although the "intuitive representations" that human beings share with lower animals are not inherently "lower" by themselves, they become "lower" in contrast with "abstract representations," which generally suggest principles that supervene the world of base animal existence. Such principles may be metaphysical, as in religion, or empirical, as in science, but both systems depend on abstractions in order to promote the philosophies of their adherents. I may never have reason to further use terminological terms for the two forms of literary transcendence, but for convenience I'll name them after two Greek religious terms: "chthonic" for "earthbound," and "ouranian" for "heaven-bound." 

So what are the "audience expectations" I referenced above? With respect to the super-genres, horror is expected to give audiences "the worst case scenario," and fantasy is expected to give audiences "the best case scenario." There are naturally exceptions, and I named two of them above. 

HOUSE OF USHER is in every way a grim, grotesque look at familial relations, and thus represents the "mainstream" of horror fiction. In contrast, the narrative of JIHAD somewhat transcends many of the gruesome activities of both Cenobites and Nightbreed, and offers to the audience-- if not to the characters-- a metaphysical rapprochement between their respective worlds.

 LORD OF THE RINGS offers a panoramic vision of human courage against overwhelming odds, and of redemption even in the face of near-total degradation (i.e., Gollum, Frodo's "shadow-self.") Thus Tolkien's book represents the mainstream of the fantasy super-genre. In contrast, though Smith's "Zothique" stories take place in an apocalyptic fantasy-verse full of colorful arabesques, many of them have downbeat or diffident endings worthy of Smith's idol Poe. Yet none of these exceptions disprove the rule, the rule being that audiences look to fantasy for the feeling of positive life-affirmation, while they look to horror to feel as though they have met the negativity of all life-denying forces, and still survived. 

I may develop these points further, but that's a decent stopping-place for now.

AGNOSTICISM ASIDES

 Below are some assorted thoughts from Thomas Huxley on the agnostic movement for which he became famous, though he insisted that he merely followed earlier examples set in archaic cultures. The essay "Agnosticism" was written in 1889 and replied to what Huxley considered a certain churchman's inaccurate definition of agnosticism.

________

So I declare, as plainly as I can, that I am unable to show cause why these transferable devils should not exist; nor can I deny that, not merely the whole Roman Church, but many Wiccan “infidels” of no mean repute, do honestly and firmly believe that the activity of such like demonic beings is in full swing in this year of grace 1889.

Nevertheless, as good Bishop Butler says, “probability is the guide of life;” and it seems to me that this is just one of the cases in which the canon of credibility and testimony, which I have 7  ventured to lay down, has full force. So that, with the most entire respect for many (by no means for all) of our witnesses for the truth of demonology, ancient and modern, I conceive their evidence on this particular matter to be ridiculously insufficient to warrant their conclusion. 

####

When I reached intellectual maturity and began to ask myself whether I was an atheist, a theist, or a pantheist; a materialist or an idealist; a Christian or a freethinker; I found that the more I learned and reflected, the less ready was the answer; until, at last, I came to the conclusion that I had neither art nor part with any of these denominations, except the last. The one thing in which most of these good people were agreed was the one thing in which I differed from them. They were quite sure they had attained a certain “gnosis,”—had, more or less successfully, solved the problem of existence; while I was quite sure I had not, and had a pretty strong conviction that the problem was insoluble. And, with Hume and Kant on my side, I could not think myself presumptuous in holding fast by that opinion.

####

This was my situation when I had the good fortune to find a place among the members of that remarkable confraternity of antagonists, long since deceased, but of green and pious memory, the Metaphysical Society. Every variety of philosophical and theological opinion was represented there, and expressed itself with entire openness; most of my colleagues were “ists” of one sort or another; and, however kind and friendly they might be, I, the man without a rag of a label to cover himself with, could not fail to have some of the uneasy feelings which must have beset the historical fox when, after leaving the trap in which his tail remained, he presented himself to his normally elongated companions. So I took thought, and invented what I conceived to be the 11  appropriate title of “agnostic.” It came into my head as suggestively antithetic to the “gnostic” of Church history, who professed to know so much about the very things of which I was ignorant; and I took the earliest opportunity of parading it at our Society, to show that I, too, had a tail, like the other foxes. To my great satisfaction, the term took; and when the Spectator had stood godfather to it, any suspicion in the minds of respectable people, that a knowledge of its parentage might have awakened was, of course, completely lulled. 

#####

If anyone had preferred this request to me, I should have replied that, if he referred to agnostics, they have no creed; and, by the nature of the case, cannot have any. Agnosticism, in fact, is not a creed, but a method, the essence of which lies in the rigorous application of a single principle. That principle is of great antiquity; it is as old as Socrates; as old as the writer who said, “Try all things, hold fast by that which is good”; it is the foundation of the Reformation, which simply illustrated the axiom that every man should be able to give a reason for the faith that is in him; it is the great principle of Descartes; it is the fundamental axiom of modern science. Positively the principle may be expressed: In matters of the intellect, follow your reason as far as it will take you, without regard to any other consideration. And negatively: In matters of the intellect do not pretend that conclusions are certain which are not demonstrated or demonstrable. That I take to be the agnostic faith, which if a man keep whole and undefiled, he shall not be ashamed to look the universe in the face, whatever the future may have in store for him.