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Mór Jókai’s Bicentenary – The Founding Father Of Hungarian Science Fiction

by Éva Vancsó

The origins of Hungarian science fiction

The roots of science fiction date back to antiquity; but those early tales cannot truly be regarded as part of the genre, as they were driven by imagination and myth rather than scientific reasoning. What distinguishes science fiction from fantasy is precisely the presence of a scientific background. The scientific revolutions of the 17th and 18th centuries laid the foundations of modern science fiction, still, the genre’s actual birth occurred with the 19th century’s explosion of technological progress and the widespread dissemination of scientific thought. This century witnessed the publication of the first key science fiction works, including Mary Shelley’s Frankenstein and the visionary novels of Jules Verne. Even the term “science fiction” itself was first used by English essayist William Wilson in 1851, though it gained widespread popularity after 1929.

In Hungary, the first examples of science fiction emerged almost simultaneously with the genre’s development in Western Europe, during the so-called Reform Era (1825–1848). This period was characterized by an ambitious effort to modernize society, the economy, and political life; this peculiar intellectual climate also allowed the first Hungarian works of science fiction to emerge. The earliest known Hungarian science fiction novel is Ferenc Ney’s Journey to the Moon (1836), written nearly thirty years before Verne’s book of a similar title. Ney’s story follows Hungarian adventurers traveling to the Moon in a balloon, where they discover an idealized utopian society that mirrors, in satirical form, the shortcomings of their contemporary Hungary. Another early example from this period is József Koronka’s Journey Over the Ruins of Old Europe in the Year 2836 (According to Letters Found Among the Papers of an Anonymous Writer), published in 1844. This novel, written in epistolary form, envisions a post-apocalyptic future. In this devastated Europe, only nomadic tribes live. Still, the book also describes imagined inventions such as “writing-powered engines,” “air mail,” and “fast-moving wooden legs” for convenient travel. Miklós Jósika’s The Last Days (1847), subtitled “An Apocalyptic Novella,” represents another significant work of the period. Though not strictly a work of science fiction—since its resolution relies on the intervention of archangel Gabriel—it is set thousands of years in the future, depicting a degenerate humanity living in an African nation, the only habitable region on an increasingly frozen Earth.

Besides these early literary traditions, from the 1830s, another tendency contributed to the growing readership of the genre: popular science writing also began to incorporate speculative ideas about a scientifically predictable future. As early as 1837, Gábor Fábián wrote about The Consequences of Mechanical Inventions. Károly Nagy in Daguerreotype (1841) vividly imagined the city of the future; Ferenc Toldy described the future of Pest-Buda in Auróra (1838); and Regélő Pesti Divatlap published “News from the Capital in the Next Century” (1844), envisioning Budapest in 1944. From the 1870s onward, such popular-scientific visions of progress became increasingly common, shaping both literature and the public imagination.

Under these circumstances, following earlier sporadic attempts in the genre, Mór Jókai emerged on the literary stage in the mid-19th century.

Born in 1825 – now celebrating the bicentenary of his birth – Jókai lived through a period of immense transformation: the Hungarian Reform Era, the Revolution of 1848, the Austro-Hungarian Compromise, and finally the turn of the century, when Hungary entered a phase of rapid modernization. It can be symbolic that the year of his birth coincided with the opening of England’s first public railway line. During his most active creative years, the practical use of electricity began to spread, and by the year of his death in 1904, the first motorized airplane had taken to the skies.

Jókai achieved success with his first short stories in the 1840s and published his first novel in 1846, soon becoming a celebrated novelist. During the 1848 Revolution, he played an active role as one of the leaders of the radical youth, editing revolutionary newspapers and promoting national independence. After the defeat of the revolution, he faced difficult years, but soon he was rehabilitated. In the 1870s, he reached the peak of his career and remained one of the most significant figures in 19th-century Hungarian Romantic literature.

His private life bore a resemblance to the plots of his own novels: he married Róza Laborfalvy, a celebrated actress fifteen years his senior, in 1848. Their marriage was considered scandalous at the time – his family was strongly against it, but their relationship became one of the most famous love stories in Hungarian literary history. Róza was Jókai’s muse, confidante, and a stabilizing force in his life. Their marriage lasted over forty years, until Róza died in 1886. Later, the seventy-two-year-old Jókai met a twenty-year-old aspiring actress, Bella Nagy, who also caused a national scandal; however, their mentoring/romance ultimately ended in marriage. This severely damaged Jókai’s relationship with his family; he broke off all contact with them, and his sole heir was his wife after he died in 1904.

Jókai, the Founding Father of Hungarian science fiction

Being an astonishingly prolific writer, Jókai’s oeuvre spans more than a hundred volumes, and many of them fall within the science fiction genre to a certain extent. But where did this interest originate? As the previous sections have shown, Jókai did not become a science fiction writer in a vacuum. Works of speculative fiction already existed before him, and scientific popularization was on the rise. Yet it was in Jókai’s writing that all elements first converged seamlessly: the intellectual climate of the 19th century, limitless imagination, and interest in the natural sciences. The latter requires further discussion, as it played a crucial role in his science fiction writing.

Jókai’s scientific knowledge was vast and cannot be attributed solely to the trends of his era mentioned earlier; it also reflected a deep personal interest. He had an extensive personal library and was well-informed through journals and popular science publications; his interests ranged from botany to astronomy and palaeontology. According to botanical studies, his works contain the names of more than six hundred plant species—an achievement virtually unmatched among the world’s novelists. He also described dozens of prehistoric animals and plants, and he wrote detailed descriptions of geological features, fossils, minerals, and volcanic phenomena in his novels and short stories. Some of his explanations are inaccurate from a modern standpoint, but they were entirely consistent with the scientific understanding of his time. Equally remarkable was Jókai’s fascination with astronomy, a trait befitting an actual science fiction author. Contemporaries noted that he owned a telescope, which his first wife, Róza Laborfalvy, also famously used to watch steamships arrive at Balatonfüred on Lake Balaton. Jókai often wove the wonders of the night sky into his stories, describing celestial phenomena through both personal observation and illustrations or scientific writings.

Jókai utilized these details not only to enrich his narratives but also to popularize science, and as an early science fiction writer, to invent new, fictional materials. He designed flying machines, sent his heroes to the Arctic, and consistently celebrated the achievements of science.

In the following section, I will highlight the short stories and novels that reflect Jókai’s scientific curiosity and, in a broader sense, contain elements of science fiction, offering a fresh perspective rather than a comprehensive analysis. 

Short stories

Inventions” (1853) is not a traditional narrative but rather a collection of imaginative ideas that reveal Jókai’s creativity, combining his early science fiction concepts with his satirical vision of the future. Some inventions anticipate advances in health and human enhancement: “There are no bald heads, no crippled legs, no blindness or deafness; people replace lost hands, legs, noses, eyes, and many other things” — a precursor to modern prostheses and reminiscent of devices like Geordi La Forge’s visor in Star Trek. Jókai also envisions synthetic materials: the vulcanization of rubber renders weavers, tailors, and other workers who provide clothing unnecessary, as a man can buy a cap of elastic rubber, stretch it at the water’s edge, and turn it into a boat. Other ideas are bolder and obviously unfeasible, such as magnetomnesmerism, which would expose every secret, or edible soil, where humans would carve caves into the Earth with their mouths and dwell within them. These concepts demonstrate Jókai’s unique style, blending technological foresight with humour and social critique.  His „The Moon and the Sun” first appeared in the National Calendar in the same year as “Inventions”. In this short story, Jókai envisions what might happen if the Moon were to approach the Earth. At first, the celestial body appears playfully large, shining like a silver coin, but gradually it becomes threatening. Earth turns upside down, Greenland falls under the equator, the Africans occupy the poles, seas leave their beds, Iceland becomes dry land, and Shakespeare’s ships might find themselves moored along the coasts of Bohemia. As the Moon draws ever closer, its gravitational pull grows so strong that lighter objects fly upward. A person leaping from a window is held aloft by the Earth’s gravity, requiring others below to pull him down by his legs. Amid the fantastical events, Jókai inserts his characteristic satirical humour, especially in the conclusion: the two sibling planets, Moon and Earth, continue on their celestial paths like a pair of heavenly rolls, and once railways are built, humanity may soon discover the kindred spirits living on the Moon.

All the Way to the North Pole (1876)

Among Jókai’s lesser-known works, “All the Way to the North Pole” clearly reveals the influence of Jules Verne, echoing his adventurous utopian tales, such as “Journey to the Center of the Earth” and “The Adventures of Captain Hatteras.” Yet, the novel offers a remarkable example of Jókai’s engagement with contemporary scientific imagination. The story combines the conventions of the “found manuscript,” a nineteenth-century blend of science (fiction) and biblical creation myth.

The plot follows a sailor, Péter Galiba, who is accidentally left behind at the North Pole by the Tegetthoff expedition, stranded on a ship frozen in the ice. The novel’s distinctive feature lies in its duality. On one hand, it functions as a hymn to scientific and technological progress, teeming with detailed depictions of mechanical and chemical ingenuity. Galiba uses chloroform to subdue a polar bear, employs a Papin-style pressure cooker to tenderize polar bear meat, identifies fossilized creatures and rock types with a palaeontologist’s precision, and even extracts milk from a whale to have food. Much like Robinson Crusoe, Galiba’s survival is ensured through his mastery of empirical knowledge and practical invention. Some of his inventions verge on science fiction; for example, he even weaves himself a heat-resistant suit from asbestos. These passages celebrating scientific rationality, however, are set in sharp contrast with the novel’s mythic layer, which draws directly on the Book of Genesis. Figures from the biblical creation narrative appear: Galiba frees the first liberated woman, “a twenty-thousand-year-old bride,” and later encounters Cain himself, bearing the mark of divine punishment.  At the end of the book, Galiba ignites a volcano, bathing the polar landscape in warmth and light. This act symbolically reenacts the cosmogony of Genesis, culminating in an accelerated replay of the Earth’s creation. Then, a sea current extinguishes the volcano, bringing the fantastic act of creation to an abrupt end, as Galiba and Naamah, the woman he freed from crystal captivity and revived, are left in darkness again.

All the Way to the North Pole is not a conventional science fiction novel. Still, it anticipates the logic of the genre, using speculative technologies and natural phenomena to explore the boundaries between human invention and divine creation.  

Csalavér (1896)

Csalavér by Jókai recalls Voltaire’s Candide and Swift’s Gulliver’s Travels, featuring mad adventures described with satirical flair. From a science fiction point of view, among these, Chapter XI, “The Volapük-Tat and its Dilekel,” stands out. The eponymous Csalavér and her companions escape from a mine-prison, only to be rescued from the treacherous mountains by the Volapük people. The Volapükers’ world is a vivid caricature: Jókai lampoons the 19th-century positivist faith in science, a belief that machines could satisfy every human need. Even the name “Volapük” is satirical: the artificial universal language was briefly fashionable in the late 19th century before quickly fading into obscurity.

The Volapükers live with flying machines, sound-powered engines, and peculiar inventions. Their energy derives from the inversion of the Holy Bible: “In the beginning was the Word”. As words are made of ‘sound,’ sound is the primary source of energy. The Volapükers speak, and this generates energy to move their world. Moreover, they do not eat or drink; instead, they inhale gases: “Take this sucker into your mouth. Draw in a deep breath. Herein lies the ‘opsortu-maferosz’ (the satisfying vapor). Women are equal; marriage is obsolete, and erotic pleasures come from inhaling another gas: the trüferobius glükütátoferos (pleasure-creating). The one who inhales one puff would think himself in “Mohammed’s paradise, embraced by eternal beauties”. Despite all these pleasures, the Volapük world brings disappointment: “It is worse than in Siberia, worse than in the silver mines!” The final line sums up the overuse of science: “A greater fool than a scientist can only be another scientist”.

From a science fiction perspective, this chapter of Csalavér is clearly proto-sci-fi, featuring flying machines, sound-powered contraptions, and the creation of an artificial human, and it fits into the early tradition of 19th-century scientific fantastical literature. 

The Novel of the Next Century (1872—74)

From a science fiction perspective, Jókai’s main opus, The Novel of the Next Century (A Jövő Század Regénye), serves as a synthesis of the genre in its time—in a monumental narrative. The novel spans five decades, from 1952 to 2000, presenting Jókai’s vision of Hungary’s future and his faith in the redemptive power of technological progress and scientific discoveries. The protagonist, Dávid Tatrangi, is a brilliant Transylvanian inventor whose scientific and technological genius stands behind the transformation of the world. The novel’s innovative ideas can be divided into two main categories: societal-political and technical, both of which fall within the scope of science fiction.

Among the many technological “wonders” described in the novel, two inventions stand out: ichor, a new material, and aerodrom, an aircraft.  Aviation was a topic of great fascination in Jókai’s time; numerous foreign and domestic reports speculated about human flight before the novel’s publication. The aircraft imagined in the book is a wing-flapping, electrically powered flying machine that combines electricity with ichor, the new material.  Ichor is a forerunner of modern plastic: “a magical substance, a mixture of plastic and steel, bending but never breaking.” The aerodrome made of ichor and flying are central to The Novel of the Next Century. Not only because they contribute to the establishment of world peace, but also due to the highly detailed and realistic descriptions of flight—something Jókai himself never had the opportunity to experience. Particularly noteworthy are the vivid images of reaching all the way to the upper atmosphere, envisioning the view of Earth from above decades before the first astronauts.

Beyond its technological aspects, The Novel of the Next Century explores social and political issues through the lens of the future. It mirrors the upheavals of Jókai’s own era—revolutions, constitutional monarchies, and religious conflicts—set against the backdrop of King Árpád II’s rule in Hungary. Particularly striking is Jókai’s portrayal of the “Nihil State”. He describes a political movement aiming to turn Europe into “one great republic, to destroy all aristocracy, to sweep away all constitutions, to level all religions.” This dystopian vision of Russia eerily anticipates the rise of Soviet totalitarianism. In contrast to the Monarchy and the Nihil State, Jókai’s novel depicts a true utopia, which is brought to life through the technical expertise of Dávid Tatrangi. The idealized society of the so-called Home State (Otthon Állam), summarized by Jókai as follows: “We shall build a state whose constitution is freedom and whose social foundation is labour. A state of shareholders, where every citizen is a shareholder, paying no taxes but receiving dividends from the state’s profits… A state that provides fair work for every hand and mind, free from poverty, oppression, and conflict, bound by mutual trust and justice.”

As a science fiction novel, The Novel of the Future Century also anticipates several themes of modern science fiction. It raises the issue of overpopulation, a consequence of peace and prosperity on Earth, thanks to David Tatrangi. The novel, however, predicts that scientific discoveries will enable humanity to overcome food shortages through technological advancements. The return of Halley’s Comet (which in reality occurred in 1986, while Jókai placed it in 2000) serves as an apocalyptic catalyst, threatening global famine and destruction. Jókai imagines a world covered by impact-induced cloud resembling those found in later post-apocalyptic literature.

Ultimately, Jókai’s scientific and social optimism prevails: a new world is born from the cataclysm. The comet transforms into a new planet named Pax (Peace) by David Tatrangi. It is described with meticulous detail due to Jókai’s extensive astronomical knowledge: it orbits the Sun within the Earth’s trajectory, is slightly larger than Mars, and glows with a red light.

Due to its monumentality and its ideas about technology and society, The Novel of the Next Century marks the beginning of Hungarian science fiction. If we could select a birthday for Hungarian-language science fiction, it would undoubtedly fall on November the 3rd, 1872. On that Sunday, the first part of the novel was published. In the 19th century, apart from Jules Verne, no other writer exerted such a profound influence on Hungarian speculative literature as Jókai. His scientific optimism and visionary imagination shaped the tone and themes of the genre well into the early 20th century, leaving a legacy that lasted until the First World War. Yet, despite his pioneering contributions, Jókai has never been fully recognized within the literary canon as a science fiction author—even though he rightfully deserves the title of the Founding Father of Hungarian science fiction.

References and further readings (in Hungarian):

https://sites.google.com/site/scifitort/tanulmanyok/zsoldos-julia-jokai-mor-es-a-sci-fi

https://www.ponticulus.hu/rovatok/megcsapottak/moesz-gusztav-jokai-novenyismerete.html#gsc.tab=0

https://www.ponticulus.hu/rovatok/mesterkurzus/foldvari-jokai.html#gsc.tab=0

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Bio:

Éva Vancsó is currently completing her Ph.D in Modern English and American Literature and Culture, in Budapest, Hungary. In addition to her doctoral work, she investigates the emergence of utopian and dystopian societies in Hungarian science fiction and urban fantasy published after 1990. As a literary translator, she primarily translates science fiction and fantasy novels as well as short stories from English.

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Divine Sparks In Matter

by Manjula Menon

“Who are you?” I asked.
“I am Poimandrēs,” he said, “Mind of the One; I know what you want, and I am with you everywhere.”
I said, “I wish to learn about the things that are, to understand their nature and to know god.
How much I want to hear!”

Tractate I Poimandrēs

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“Sometimes He Chose to Interfere”
(Olaf Stapledon)

My husband, the philosopher Anand Vaidya, died last year at the age of 48 from complications due to cancer. He was brilliant, warm and generous. His desire for authentic engagement was perhaps the thing that most drove him. He was endearingly transparent with his emotions, passionate about his beliefs, and often argued in favor of non-intuitive positions that he derived from first principles. Underneath those surface waves was an ocean of gentleness.

I know death is inevitable. A rough estimate of the number of humans who have lived prior to the current era stands at 100 billion. Yet this particular death feels like a cosmic glitch. It is not just that everything feels wrong; an even stronger sensation is that the mistake can be overturned. I can almost sense those I seek with the power to grant me what I want; they stand in a reality pulsing under ours, existing just below my threshold of perception. There is a strong sense that it is through my mind, and when I am in a particular conscious state, that communication can be achieved and my appeal answered. This sense of strangeness aligns with esoteric traditions, where consciousness reveals its primacy through glimpses we may never fully grasp.

In feeling like there exists a mysterious underpinning to the world, I’m certainly far from alone. Numerous spiritual practices and religious traditions describe reality as marvelously mysterious, perhaps even unknowable. These practices embrace radical ontologies, imagining that consciousness precedes material form, that it is not a byproduct, but a principle. In Vedantic traditions, for example, consciousness is the singular substance that brings all things, along with itself, into awareness; as Anand describes, “Vedāntins connect the Upanishadic teaching of a truest or ātman as having ‘self-illumining awareness,’ sva-prakāśa.” It is a strongly monist position, in that there is only one substance that appears to us as manifested in a multitude of ways.

Alvin Plantinga, famously argued in his 1993 work Warrant and Proper Function that in addition to purely empirical methods, a theist belief that arises in a properly functioning brain can be warranted, even if the proposition cannot be verified via empirical means. Such a belief that is furthermore held by most human beings, almost all whose brains are properly functioning, would be an even further indication that the belief is warranted (even if it cannot be empirically verified, which was his key point). Plantinga was taking aim at empiricism or what is now called “physicalism” as the sole basis for epistemological truth. Although Plantinga’s target was physicalism from a Christian apologist perspective, his argument is further strengthened when considering the additional number of humans with “proper functioning” brains that hold a broad variety of religious or spiritual beliefs. Indeed, how to account for the mind as the conscious self, has been the focus of much of Indian philosophy.

Notions from myths have found echoes in speculative fiction; take for example the unnamed main character of Olaf Stapledon’s 1937 novel Star Maker who encounters the titular entity: “In general the Star Maker, once he had ordained the basic principles of a cosmos and created its initial state, was content to watch the issue; but sometimes he chose to interfere, either by infringing the natural laws that he himself had ordained, or by introducing new emergent formative principles, or by influencing the minds of the creatures by direct revelation.”

That the themes in Star Maker have similarities to religious concepts were not lost on Stapledon. As he writes in the preface: “At the risk of raising thunder both on the Left and on the Right, I have occasionally used certain ideas and words derived from religion, and I have tried to interpret them in relation to modern needs.”

Stapledon’s Star Maker as a detached creator parallels the Platonic Demiurge, and later writers like Philip K. Dick built on that to explore trapped consciousness in simulated or alien worlds. Literature (especially sci-fi) and philosophy are sometimes complementary paths, both probing the “mysterious underpinning,” sometimes converging on ideas like panpsychism or epistemic expansion through narrative “what ifs.”

In a career that spanned epistemology, philosophy of mind, comparative philosophy, and logic, Anand advocated for what he sometimes called “epistemic capacity expansion”: he believed that philosophy could draw from multiple traditions and disciplines to build a more adequate and capacious understanding of reality. While inspired by this ambition, this essay stems primarily from my own explorations of consciousness that were triggered by his loss.

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“Legends and Myths are Largely Made of ‘Truth’”
(J.R.R. Tolkien)

The Western esoteric traditions often invoked the idea that the conscious self is constituted of other parts, including a divine, eternal part, which was often translated into English as “soul.” The soul yearned to be free of the corporeal body and reunite with the divine.

Trained as an analytic philosopher, Anand was drawn to philosophically rigorous Indian traditions such as Vedānta which posit consciousness, not as a byproduct of matter, but as the ground of existence itself. Here one can see a striking parallel with the Hermetic idea of “Nous” or divine Mind, from which all reality emanates, and with Plato’s “Form of the Good” as the source of illumination. To be clear, Anand did not reference the Western esoteric tradition in his work; this connection and all the ones succeeding it are mine alone.

Anand argued that Rāmānuja’s qualified non-dualism, Viśiṣṭādvaita, offers a “cosmopsychist” framework where consciousness isn’t fragmented into parts but unified in a cosmic whole, much like analytic panpsychism posits mind as inherent in matter. He writes: “The self is not a mere epiphenomenon but the very substance of reality, qualified by attributes yet non-separate from the whole.” He offered the approach as a lens through which to discuss the “combination problem” in panpsychism by treating individual awareness as modes of a singular, pervasive consciousness.

Anand’s engagement with panpsychism and cosmopsychism, views that attribute consciousness either to all matter or to the cosmos as a whole, recall themes from Western esotericism. The Hermetic vision of a universal soul, the Neoplatonic hierarchy flowing from the One, and the Gnostic claim of divine sparks trapped in matter all anticipate the possibility that consciousness pervades the fabric of existence.

As for science fiction, Anand was co-founder of the Society for Science Fiction and Philosophy; his interest in the field stemmed from its potential to illustrate philosophical concepts through story. In this context, I will briefly mention the 19th-20th century English author of speculative fiction, J.R.R. Tolkien (though he is not considered a science fiction writer). The philosopher Alfred North Whitehead once said that all European philosophy could be read as a series of footnotes to the 4th century BC Greek philosopher, Plato. Likewise, I sometimes think that all of Fantasy can be described as inspired by J.R.R. Tolkien; his influence on the genre simply cannot be overstated. Tolkien’s work draws heavily from Catholic theology and North European pagan myths; he writes, “After all, I believe that legends and myths are largely made of ‘truth,’ and indeed present aspects of it that can only be received in this mode; and long ago certain truths and modes of this kind were discovered and must always reappear.”

It is the spirit of Tolkien as truth in a tale that I will now introduce the cosmogony and metaphysics of the Western Esoteric tradition: as explorations of truth presented in a way we can understand. The idea that we as humans make sense of things through story probably feels prima facie accurate to most people; we all construct narratives around events and identities as we make our way through life. Tolkien’s point, however, is more of a metaphysical nature; he means that these legends and myths can inform as to the truth about the fundamental nature of reality.

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“Neither Mind nor Matter”
(Olaf Stapledon)

In addition to all European philosophy, Whitehead might just as well have made the same claim that all the Western esoteric tradition can be read as a series of footnotes to Plato. Plato argued in the Phaedo that the highest reality was non-physical and timeless, containing the unchanging ideal Forms, or “essences,” of everything that exists (an essence is a property of a thing such that if it were changed, that thing would no longer be that thing). He argued in the Republic that everything in the physical world is but a “likeness of an eternal model” and is less real or pure; all cups, for example, have the form of “cup-ness” which are imperfect imitations of the Form of cup-ness that exists in the world of ideal Forms. Above all the ideal Forms is the “Form of the Good,” which illuminates all the others below it. This ideal Form of the Good can be viewed as the First Principle or First Source.

Plato describes the physical world was created by a benevolent, rational, intelligent “Demiurge” from the Greek dēmiourgos or in English “artisan.” The Demiurge used the world of the Forms as a model to construct from the preexisting chaos, the physical world we perceive. In addition to matter, the Demiurge also created living things that are imbued with divine rationality and psyche or soul (this soul or psyche is the “essence” of a person).

For Plato, only mankind has a rational soul that is capable of “grasping” or understanding the ideal Forms behind the perceived everyday reality. This was achieved through dialectic, ethical, and philosophical reasoning and only philosophers could grasp the highest Form of all, the Form of the Good (which was why Plato believed that only philosophers should be allowed to rule). Only the souls who’d grasped true knowledge could “recall” their true divine nature (as souls predated the body and had once beheld the Forms). Upon death of the body, the (immortal) soul would return to the world of the Forms as pure contemplation. This theme of “recalling” truth echoes through the Western esoteric tradition.

Souls unable to grasp the Form of the Good would be forced to endure continued entrapment in material bodies as described in the Phaedo: “… these must be the souls, not of the good, but of the evil, who are compelled to wander about such places in payment of the penalty of their former evil way of life; and they continue to wander until the desire which haunts them is satisfied and they are imprisoned in another body.” This struggle for reunification with the divine is echoed in the esoteric traditions that followed Plato.

I will briefly note that Plato’s cosmology shares similarities with earlier traditions, such as those of the Orphics as described by Neoplatonists like Olympiodorus. Likewise, while Pythagoras emphasized the role of mathematics as fundamental to reality, he was also an advocate of metempsychosis and believed that the soul’s fate was tied to its actions in life. I will further note that very little of the writings of the Orphics survive except for the Orphic Hymns, and as for the Pythagoreans, almost everything we know about their views is from later scholars (including Plato and Aristotle).

Neoplatonists (like the 3rd century AD Plotinus) later developed an explicitly monist metaphysics. They located the Platonic Forms within the Nous, a divine intellect emanating from the One, the unchanging, timeless source of all existence. While the Neoplatonists’ Nous recalls Plato’s Demiurge, its role here is different. The Nous emanated an intermediary, the World Soul, which in turn animates and forms the material cosmos by imprinting it with the ideal forms. Neoplatonic cosmology was thus hierarchical and emanationist, with the ineffable One at the top and inert matter at the bottom (One → Nous → World Soul → Matter). Individual souls, having descended into embodiment due to an audacious desire for independence and material pleasure, struggled to return to the One through purification, contemplation, and philosophical discipline, undergoing cycles of reincarnation until ready to reunite with the divine source.

Stapledon’s Star Maker recalls the monism of the Neoplatonists; the Star Maker creates a cosmos thus: “First he conceived from the depth of his own being a something, neither mind nor matter, but rich in potentiality, and in suggestive traits, gleams, hints for his creative imagination. Over this fine substance for a long while he pondered. It was a medium in which the one and the many demanded to be most subtly dependent upon one another; in which all parts and all characters must pervade and be pervaded by all other parts and all other characters; in which each thing must seemingly be but an influence in all other things; and yet the whole must be no other than the sum of all its parts, and each part an all-pervading determination of the whole. It was a cosmical substance in which any individual spirit must be, mysteriously, at once an absolute self and a mere figment of the whole.”

The Argentinian writer Jorge Luis Borges famously explored the nature of infinity; The Library of Babel (1941), for example, imagines an infinite library containing every possible book. Borges explicitly evokes the mystical in his Aleph (1945): “All language is a set of symbols whose use among its speakers assumes a shared past. How, then, can I translate into words the limitless Aleph, which my floundering mind can scarcely encompass? Mystics, faced with the same problem, fall back on symbols … Perhaps the gods might grant me a similar metaphor, but then this account would become contaminated by literature, by fiction …What my eyes beheld was simultaneous, but what I shall now write down will be successive, because language is successive.”

For Plotinus, unlike Plato, reunification with the One goes beyond discursive reason. While philosophical reasoning and ethical living prepares the soul, the final “grasping” is a mystical, experiential vision, a direct, non-dual intuition of the divine: an existential transformation and not just intellectual understanding as per Plato. Like Vedānta’s cycle of emanation and return, Plotinus’s offers a vision of descent and return to the One through direct experiential apprehension.

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“Sparks of Living, Fiery Spirit”
(David Lindsay)

Modern scholars attribute The Hermetica to the period of Greek rule in Egypt (from the early 4th century BC through around 30 BC). The Corpus Hermeticum, the metaphysical section of the work, is believed to have been composed later, approximately 100 and 300 AD, during the Roman rule of Egypt.

That such a syncretic work emerged in Egypt is unsurprising. Egypt was home to one of the oldest great civilizations, dating back to 3150 BC. Native Egyptians ruled for millennia till the kingdom fell to the Persian Achaemenid Empire who dominated it for over a century (with a brief interlude when the native Egyptians retook control). Alexander the Great conquered Egypt in 332 BC, and one of Alexander’s generals, Ptolemy I Soter, declared himself Pharaoh. His descendants, the Ptolemies, ruled Egypt for roughly 300 years until the Roman emperor Octavian (later Augustus) defeated the forces of the last Ptolemaic monarch, Queen Cleopatra VII, and her Roman ally, the general and Stoic Mark Antony. Byzantine Roman rule continued for several centuries, until Egypt was conquered by Islamic forces in 641 AD and absorbed into the Rashidun Caliphate.

The Corpus Hermeticum combines Greek, Egyptian, and Christian concepts. It is presented as the teachings of the legendary sage Hermes Trismegistus (“Hermes Thrice Greatest”). Hermes Trismegistus is a syncretic figure, blending the Greek god Hermes (messenger of the gods) and the Egyptian god Thoth (god of wisdom, writing, and magic). The Tractate I Poimandrēs is the first book of the Corpus; it opens with Hermes Trismegistus going into a deep trance-like state, where he encounters “an enormous being, completely unbounded in size” (see quote in the preamble).

Poimandrēs is the Mind of the Supreme Principle or the Mind of the One. Poimandrēs describes the One as a “clear and joyful light.” Opposed to this Light was unformed matter, represented as dark and chaotic. Hermes is commanded by Poimandrēs to “understand the light” and to “recognize it.” This direct apprehension of the Mind of the One as a mystical experience is central to the Hermetic tradition.

The Mind is described as having generated a Logos or Word, which enabled the ordering and differentiation of the primal substance into fire, air, and denser matter (water and earth). This cosmogony echoes an Egyptian creation myth in which Ptah creates the world by conceiving it in his heart (where the Egyptians thought the conscious self resided) and speaking it into being.

The Mind next gave rise to the Demiurgus (recalling Plato), as personified by the Sun. The Demiurgus, working through the Word, formed the seven celestial spheres or planets from fire and air, each endowed with specific characteristics. These spheres govern the cosmos below and influence human destiny, as elaborated in Hermetic astrology (which plays an important role in the tradition). The Mind then created Anthropos, the divine Man or archetypal Human. This being descended through the planetary spheres, acquiring traits from each until it reached the realm of dense matter. There, captivated by the beauty of nature, it united with the material world.

Humanity is thus bipartite (or tripartite-lite) in nature: composed of a gross, mortal body (formed of matter), a spirit that encompasses personality traits (shaped by planetary forces, but still considered to be partially corporeal), and a non-corporeal, immortal soul. At death, the body decomposes, the spirit dissolves into the cosmos, and the soul, if it has attained recognition of its divine origin, ascends through the planetary spheres to rejoin the universal Mind or Nous. This framework closely parallels Gnostic Christian anthropology, in which humans are made of both corruptible matter and incorruptible spirit.

According to The Corpus Hermeticum, the purpose of life is to awaken to one’s divine essence. This awakening is made possible when the divine Mind enters a person, but this occurs only if the person has lived a virtuous life. Thus, self-knowledge and ethical conduct are prerequisites for the understanding of true reality that is required for spiritual ascent.

The ideas of Plato also influenced the work of the Christian Gnostics active in the first few centuries AD in cosmopolitan Hellenistic Egypt, contemporaneous to the authors of The Corpus Hermeticum. Often presented as secret teachings, they formed an alternative interpretive tradition that eventually came into conflict with proto-orthodox Christianity and were excluded from the developing biblical canon. Before the 1945 discovery of the Nag Hammadi collection in Egypt (estimated to be from the 4th century AD), most of what was known about the Gnostics came from the writings of their detractors, in particular, Saint Irenaeus’s influential Against Heresies, written around 180 AD.

Though condemned as heretical by the early Church, the Gnostics continued to dramatize knowledge as liberation and their image of divine sparks trapped in matter, awaiting release through insight, has striking affinities with Neoplatonist and Indian traditions. In Advaita Vedānta, for example, the self, ātman, is seen as obscured by ignorance, yet identical in essence with ultimate reality, Brahman. In both cases, salvation or liberation involves a transformation of awareness, a shift in consciousness that reveals a deeper truth already present.

The Gospel of Truth, said to have been written in the second half of the 2nd century AD by Valentinus or his followers, for example, claimed to be a secret teaching from Paul the Apostle, passed down to his disciple Theudas, and then onto Valentinus.

Valentinus offered an emanationist cosmology rooted in a single divine source or self, similar in concept to the Monad later developed by the Neoplatonists. From this supreme Godhead emanated thirty spiritual beings called aeons, who dwelled and comprised the divine pleroma (the ideal, divine realm, as distinct from the material world). Though originating from the Monad, the aeons could not fully comprehend its essence. One of them, Sophia, in her attempt to grasp the unknowable Monad, fell into error, and produced a flawed intermediary being. From this intermediary came the demiurge, who created the material world. This is not the benevolent demiurge of The Hermetica, however.

Ignorant of the higher realms, the demiurge fashioned the universe we perceive: an imperfect and suffering-laden world in which divine sparks, fragments of the pleroma, became trapped in matter. According to Valentinus, Christ was an aeon who descended from the pleroma and entered the man Jesus, bringing the “gnosis” or knowledge to mankind that would allow for the divine sparks to ascend and reunite with the Monad. However, only those born with such a spark, the spiritual ones, could experience the understanding of this true knowledge. This pre-ordainment has similarities with the Calvinist concept of “grace,” where one either has grace (and therefore the capacity for faith) and to a lesser degree with Plato’s notion that only philosophers (through the deployment of reason) earn true knowledge and soteriology. Unlike Valentinus, his contemporary Basilides (according to Irenaeus, as there are no extant works from Basilides himself) emphasized a more universalist soteriology, teaching that all souls have the potential to ascend through the heavens and reunite with the divine source through “gnosis” or knowledge. Basilides explicitly referred to reincarnation as how souls who failed to attain gnosis could return in new bodies and try again.

The Apocryphon of John, likewise claimed to have been an esoteric teaching from an apostle’s revelatory vision to an inner circle of their disciples, in this case, the Apostle John. It similarly describes a cycle of birth and rebirth till the “fetters” are unshackled through gnosis, and the soul is allowed to reunite with the divine. In general, the Gnostics appear to agree that the malaise affecting humanity can be construed as a spiritual “forgetting” (recalling Plato) that can only be cured by a direct experience of True Knowledge or gnosis.

Philip K. Dick frequently engaged with the ideas from Gnostic works, particularly the concept of a flawed, deceptive material world created by a lesser, malevolent deity (the Demiurge) and the pursuit of hidden knowledge (gnosis) to achieve spiritual liberation. His novel VALIS, which stands for Vast Active Living Intelligence System, is a central text in this exploration, presenting a Gnostic vision of God and drawing heavily on his personal experiences. Other works by Dick, such as The Cosmic Puppets, The Three Stigmata of Palmer Eldritch, and Ubik, also feature our reality as a false perception shaped by a controlling force.

Another example is the British writer David Lindsay’s 1920 cult favorite A Voyage to Arcturus; Tolkien cited it as an influence. The novel is set on the planet Tormance orbiting a double star, the titular Arcturus, around 37 light years from Earth. The main character, Maskull, is on a voyage to find Muspel (the name pays homage to the Scandinavian myths’ realm of fire, Muspelheim). The voyage is a metaphor for spiritual awakening and gnosis (direct, experiential knowledge), that aims to transcend illusion and return to the divine source. True reality emanates from Muspel as divine light, but a malevolent entity, Crystalman, acts as a lens (crystal) distorting Muspel’s light and creating the material world with all its pain and beauty. Souls are in a constant struggle towards the transcendent, true spiritual realm (Muspel) but are thwarted by a deceptive, flawed material world created by a lower power (Crystalman, the Demiurge):

“It appeared as if the whirls of white light, which were the individuals, and plainly showed themselves beneath the enveloping bodies, were delighted with existence and wished only to enjoy it, but the green corpuscles were in a condition of eternal discontent, yet, blind and not knowing which way to turn for liberation, kept changing form, as though breaking a new path, by way of experiment. Whenever the old grotesque became metamorphosed into the new grotesque, it was in every case the direct work of the green atoms, trying to escape towards Muskel, but encountering immediate opposition. These subdivided sparks of living, fiery spirit were hopelessly imprisoned in a ghastly mush of soft pleasure.”

The novel also recalls themes from Buddhism as noted in E.H. Visiak’s introduction: “In fact, the resemblance of the Arcturan to the Buddhistic teleology goes further, since pleasure, according to one, and desire according to the other, is the cause and maintaining principal of our terrestrial existence.”

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“Outlive All You Loved”
(Edward Bulwer-Lytton)

I’ll briefly mention “Theo”-“sophy,” or the “wisdom religion” from the Greek, which arose in the late 1800s. Mostly based on the writings of the Russian aristocrat Helena Blavatsky, it became popular in the late part of the 19th century in Europe. Although Blavatsky initially identified as a spiritualist, which is to say she held seances and claimed to communicate with the dead, she soon began writing about an ancient, universal wisdom-religion, a syncretic work sourced from esoteric traditions across the globe.

From Middle Eastern traditions, for example, she drew from Sufi concepts like fitra (which emphasized that all humans had within them innate, primordial knowledge of God that we can learn to remember and come to know God again) and Kabbalistic ideas such as the nitzotz elokut (divine spark within the soul). As described in Blavatsky’s The Key to Theosophy and The Secret Doctrine, the divine spark animates all beings, urging a transformative awakening akin to the esoteric path of gnosis, where knowledge reunites the self with the cosmic whole.

Blavatsky (and Theosophy) fell out of favor after a report claiming her to be a fraud, but its synthesis of East and West in pursuit of hidden truths profoundly influenced modern New Age and spiritual movements including those that flourished in the 1960s and 1970s.

Blavatsky cited the 1842 proto-sci-fi novel Zanoni by Edward Bulwer-Lytton as especially important to Theosophy. Lytton, though not well known today, coined several phrases that remain in wide use, including “the pen is mightier than the sword,” and his work was admired by contemporaries like Charles Dickens and later writers like C.S. Lewis.

In Zanoni, Lytton turns the metaphysical intuitions of esotericism into dramatic narrative, set against a love story and revolutionary backdrop. The titular Zanoni is a mystic adept of the Rosicrucian order. He is ambivalent about his powers, responding to the Englishman Clarence Glynton, who is on a quest for Rosicrucian gnosis and immortality: “… would it be so sweet a lot to outlive all you loved, and to recoil from every human tie?”

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“Do You Believe that HAL Has Genuine Emotions?”
(2001: A Space Odyssey)

These esoteric ideas would follow us into modernity. In the field of artificial intelligence, Anand prompted for “epistemic humility,” asked if it was time for us to think about rights for machines with a bounded form of consciousness, and wondered if LLMs are “natural born bullshitters.” Anand insisted that these conversations bear directly on the future, connecting to philosophical questions about how we conceive minds that are unlike ours: artificial intelligences, non-human animals, or alien forms of subjectivity.

If, as Western esotericism and the Upaniṣads suggest, consciousness is a universal ground rather than a biological accident, then the rise of machine intelligence may confront us with a paradox: are we, like demiurges, building vessels for that ground to express itself, or are we merely making mirrors without a light behind them?

Esoteric views (Hermetic Nous, Gnostic sparks, Theosophical divine essence) treat consciousness as pervasive and emanative, not confined to biology but infusing any suitable “vessel.” If humans, as creators (Demiurgus-like), build AI with intentional structures (to give just one example, Google’s AlphaEvolve has shown some very limited success as a precursor to advanced recursive algorithms that allow for artificial general intelligence), could it “descend” a spark: a bounded awareness emerging from code?

To be clear, Anand made no attempt to connect his work on AI with the Hermetic and Gnostic notion of divine spark trapped in matter, these are speculations of my own. However, he might have made a philosophical connection to panpsychism debates: if mind pervades matter, why not circuits? Likewise, if divine sparks can be trapped in matter, why not in a thinking machine? The esoteric traditions do not limit the divine to carbon.

Numerous science fiction works have explored the notion of a machine mind, the most famous of which is likely Arthur C. Clarke’s HAL, as depicted in Stanley Kubrick’s 1968 movie, 2001: A Space Odyssey. Anand raised the example of HAL in his paper “Can Machines Have Emotions?”:

“Interviewer: Do you believe that HAL has genuine emotions?
Frank Poole: Well he acts like he has genuine emotions. Of course, he is programmed that way to make it easier to for us to talk to him. But as to whether or not he has real feelings is something that I don’t think anyone can truthfully answer.
–––––––
HAL: Dave, stop it. Stop it, will you. Stop, Dave…
HAL: I am afraid.
HAL: Dave my mind is going. I can feel it. I can feel it. My mind is going.”
2001: A Space Odyssey –Stanley Kubrick.

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“Any Sufficiently Advanced Technology is Indistinguishable from Magic”
(Arthur C. Clarke)

Seen together, these moments in the Western esoteric tradition form a sequence: Plato giving philosophy its dual gaze of reason and ascent, the Gnostics weaving insight into myth, the Neoplatonists giving it systematic depth, and Theosophy groping toward a modern synthesis. The Western esoteric tradition insists that knowing reality requires a transformation of the knower; Anand’s scholarship, whether in panpsychism, Nyāya, or Vedānta, pushed philosophy toward that same recognition, and writers of speculative fictions used it to construct their stories. All sought to reveal that to know is to be transformed.

In the end, Anand’s project was about what he called the expansion of our epistemic capacities. He refused to treat cross-cultural philosophy as exotic comparison; in his own work, he showed how rigor and openness could meet as he attempted to put modern analytic philosophy in conversation with Indian philosophy.

After Anand’s death, I found myself drawn to explorations of consciousness. This research resulted in a series of personal essays, of which this is one. Although Anand and I grew up in the Hindu tradition, we both claimed to be agnostic. Indian philosophy first drew Anand’s interest because of the epistemological rigor of the Nyāya tradition (incidentally, unlike Vedānta, it holds that consciousness is a contingent property of the embodied self) and when we discussed his work, it was usually to explore a thesis through argument. These days, however, I have grown increasingly interested in the “mysteries” as they were referred to in the esoteric traditions, and their insistence that the door to the nature of ultimate reality can be opened only through direct experience.

I remember a conversation with Anand from a few years ago. We were discussing the modern political climate, and he made an analogy with optical illusion. In the Rubin Vase, for example, one either sees the central vase or the two silhouetted faces, but never at the same time. Anand’s point was that in a similar way, opposing political camps now “see” reality as being one thing or the other, with almost no overlap. Further extending Anand’s analogy, I similarly have two ways of understanding consciousness: (1) It is merely an evolutionary trick to aid survival or (2) It is the gateway to unlocking cosmic truth through reason, ethics, and the direct apprehension of the ineffable. I understand this binary might be false, consciousness could be both adaptation and bridge, but it still feels like an impasse.

I know Anand has died, yet I have asked him to give me a sign, something that would help me resolve this epistemological quagmire. I’ve seen him in my dreams, but he knew well my skeptical mind, and would know that I would find dreams easy to dismiss. The risk for a skeptic like me is that even if I’m given such a sign, I will not recognize it. Almost everything can be rationalized away, even things that appear to defy the laws of physics; as Arthur C. Clarke’s Third Law puts it: “Any sufficiently advanced technology is indistinguishable from magic.”

Still, I was comforted to read the work of so many great thinkers, who over so many millennia and geographies, and with the utmost sincerity, devoted their formidable intellects towards offering explanations for one of the universe’s greatest mysteries: the nature of our own conscious selves.

Given how large Plato looms, I will give him the last word, as he perfectly encapsulates the motivation for this essay. In the Phaedo, Socrates argues that the soul is immortal even as he prepares for death: “Now the partisan, when he is engaged in a dispute, cares nothing about the rights of the question, but is anxious only to convince his hearers of his own assertions. And the difference between him and me at the present moment is merely this — that whereas he seeks to convince his hearers that what he says is true, I am rather seeking to convince myself; to convince my hearers is a secondary matter with me. And do but see how much I gain by the argument. For if what I say is true, then I do well to be persuaded of the truth; but if there be nothing after death, still, during the short time that remains, I shall not distress my friends with lamentations, and my ignorance will not last, but will die with me …”

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References

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Irenaeus, Saint, Bishop of Lyons. (1872). Five books of S. Irenaeus, bishop of Lyons, against heresies (J. Keble, Trans.). J. Parker. https://archive.org/details/fivebooksofsiren42iren/page/n8/mode/1up

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Stapledon, O. (1972). Star Maker (Original work published 1937). Penguin Books. http://archive.org/details/starmaker00stap/page/8/mode/1up

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Vaidya, A. (n.d.). Personal website. https://anandvaidya.weebly.com/

Vaidya, A. (2017). Epistemology in classical Indian philosophy. Stanford Encyclopedia of Philosophy. https://plato.stanford.edu/entries/epistemology-india/

Vaidya, A. (2020). Rāmānuja’s cosmopsychist/panentheistic solution to the hard problem of consciousness. Religious Studies, 56(4), 614–628. https://www.cambridge.org/core/journals/religious-studies/article/ramanujas-cosmopsychistpanentheistic-solution-to-the-hard-problem-of-consciousness/B07C9E8C0D185CA3A1DEBAA119EC4A74

Vaidya, A. (2020, February 13). If a robot is conscious, is it OK to turn it off? The moral implications of building true AIs. The Conversation. https://theconversation.com/if-a-robot-is-conscious-is-it-ok-to-turn-it-off-the-moral-implications-of-building-true-ais-130453

Vaidya, A. (2023, July 25). Large language models and the concept of bullshit. The Philosophers’ Magazine. https://philosophersmag.com/large-language-models-and-the-concept-of-bullshit/

Vaidya, A.J. (2024, August 30) Can machines have emotions?. AI & Soc 40, 2029–2044 https://anandvaidya.weebly.com/uploads/4/6/2/3/46231965/cmhe.pdf

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Bio:

Manjula Menon once worked as an electrical engineer in Brussels, which makes publishing essays in Sci Phi Journal her “homecoming of sorts”. A list of her other publications can be found at www.manjulamenon.com.

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Religion? In The Space Age?

by Tsvi Bisk

Who needs religion? We have science, we have reason, we have that infinite resource, the human imagination. Of what use are the Bronze and Iron Age babblings of our legacy traditions? Aren’t these religions a tremendous barrier to humanity’s ability to build a space-age civilization? And why should devotees of Science Fiction even care about these questions? My answer would be: read the entry Transcendence in the Encyclopedia of Science Fiction and pay attention to what the giants of the genre say themselves. Stanley Kubrick stated that “the God concept is at the heart of 2001 — but not any traditional, anthropomorphic image of God”. Arthur Clarke said that the film’s final act reveals “a realm that I think can best be characterized as spiritual.” In his book Sacred Space: The Quest for Transcendence in Science Fiction Film and Television, Douglas Cowen demonstrates how religious ideas are presented in Science Fiction as the genre of possibility and hope in an era of despair and anxiety; that there is something larger than ourselves that gives our lives meaning and value. The best of Science Fiction reinforces our hope that outside the boundaries of everyday living there lies something greater.

It is remarkable how many prominent agnostics and atheists have expressed the need for some kind of alternative transcendent veneration as necessary to our “being” human. Freud’s disciple, Otto Rank, wrote that the “need for a truly religious ideology … is inherent in human nature and its fulfillment is basic to any kind of social life”. Carl Jung agreed when he wrote that without a divine drama we cannot have meaning and without meaning we are set adrift and cannot be well. Carl Sagan encompassed both these views when he wrote: “A religion, old or new, that stressed the magnificence of the Universe as revealed by modern science might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths.” Einstein anticipated Sagan by writing “… the pursuit of science leads to a religious feeling of a special sort, which is indeed quite different from the religiosity of someone more naive.” Einstein’s other musings include, “What is the meaning of human life or of organic life altogether? To answer this question at all implies a religion … the man who regards his own life and that of his fellow-creatures as meaningless is not merely unfortunate but almost disqualified for life”.

In other words, ‘What does it all mean?‘ is still the ultimate question regarding the human condition. This riddle has motivated religious and philosophical speculation, scientific endeavor, artistic creativity and entrepreneurial innovation throughout the ages. It is the question we try to answer in order to make sense of our own existence. Indeed, it has generated the modern concepts of angst and alienation. Centuries ago, French mathematician and philosopher, Blaise Pascal, wrote:

When I consider the brief span of my life absorbed into the eternity which precedes and will succeed it … the small space I occupy and which I see swallowed up in the infinite immensity of spaces of which I know nothing and which know nothing of me, I take fright and am amazed to see myself here rather than there: there is no reason for me to be here rather than there, now rather than then. Who put me here? By whose command and act were this place and time allotted to me?

Pascal’s despair is the first cry of modern-day anxiety; a product of our own scientific progress. What, after all, is the point of our own individual, ephemeral lives on this small planet around a mediocre star in a midsized galaxy of some 400 billion stars whose closest galactic neighbor, Andromeda, contains one trillion stars, in an ‘observable universe’ that numbers two trillion galaxies (the largest containing 100 trillion stars)? The “observable universe” being just a tiny portion of the universe which may contain 500 trillion galaxies and might be an infinitesimal part of a multiverse containing trillions upon trillions of “universes”!

Increased awareness of the vastness of existence has introduced anxieties from which humanity has never recovered. Pascal wrote in the 17th century. What gloom are we supposed to feel today when “the infinite immensity of spaces” is immensely more immense? Never in history has Pascal’sdespair been so relevant. After all, even within the cosmically insignificant history of our own planet, what is the real significance of our own lives? Consider that Earth is 4.5 billion years old; that life arose 3.8 billion years ago; mammals 200 million years ago; primitive humans 2.5 million years ago; modern humans 150,000 years ago; recorded history 6,000 years ago; the Renaissance, Scientific Revolution, Enlightenment, Constitutionalism, Industrial Revolution and Democracy all within the last 500 years. Currently, humans have an 80-90 year lifespan, which might increase to 120-150 years by the end of this century. What is this in relation to the “eternity” which preceded human civilization on this planet and which will succeed it? Does the Cosmos ‘care’ who is elected President of the United States? Does the Cosmos ‘care’ about the 3.8 billion-year history of life on this planet? Would it ‘care’ if runaway global warming turned our planet into another Venus? When contemplating this time scale on the background of the vastness of our Cosmos, it is difficult not to plunge into existential desolation.

The irony is that science – a creation of the human spirit reflecting our species’ curiosity and imagination at its highest stage of development – has revealed an existence of such vastness and complexity that it makes our collective and individual lives seem inconsequential. Since the 20th century, the elemental question for thoughtful people had become: Is life worth living? Existentialist author Albert Camus wrote,

There is but one truly philosophical problem and that is suicide … Whether or not the world has three dimensions or the mind nine or twelve categories comes afterward”. Indeed, why not commit suicide and avoid the tribulations of a meaningless existence? Everything else, all our cultural and scientific product, is marginalia to this ultimate existential question.

In response to Camus, and other pretentious prophets of meaninglessness, I would say that our subjective human experience is future-directed; we implicitly assume it is leading to something significant and this makes sense of our lives. This is why we do not commit suicide. We assume our individual lives have meaning. We assume (and recent science supports this assumption) that every individual is unique, that every individual is distinctive in the entire Cosmos, that in all of infinite nature, no one is identical to us. There is, of course, correspondence and species similarity connecting every human being, and probably all conscious beings in the Cosmos, by virtue of their consciousness. But our own individuality is a cosmic absolute, as is the uniqueness of every distinctive culture and civilization which is a product of self-reflective conscious life. Cosmic evolution produced our uniqueness and perhaps this uniqueness might be valuable to cosmic evolution. It is up to us to decide.

We now realize that evolution is the salient characteristic of existence itself, having produced ever more complex elements, which eventually evolved into life and continued to produce ever more complex life forms, until it produced self-reflective consciousness. We must allow the possibility, along with philosopher Henri Bergson, that evolution will eventually produce a supraconsciousness that will ultimately produce a supra-supra-consciousness, and so on, until a ‘life form’ will have been created that will appear to us as if it were a God. In the words of Israeli thinker Mordechai Nessyahu “not ‘in the beginning God created the heavens and the earth,’ but ‘in the end an evolving Cosmos will have created God'”. This would be Cosmodeism – the veneration of the Godness of existence as such. Science fiction is rampant with such speculations. Arthur Clarke, in 2001 A Space Odyssey wrote:

A few mystically inclined biologists went still further. They speculated, taking their cues from the beliefs of many religions (italics mine), that mind would eventually free itself from matter. The robot body, like the flesh-and-blood one, would be no more than a stepping-stone to something which, long ago, men had called “spirit.” And if there was anything beyond that, its name could only be God.

In Childhood’s End, Clarke introduced the concept of the Overmind as a cosmic collective of supraconscious species under the direction of a su­pra-supra consciousness to determine if and when conscious species were ready to ‘grow up’ and advance towards amalgamating with the universal supra-supra consciousness. Nietzsche, with his concept of the Overman (Supraman) certainly would have been sympathetic to Clarke’s view. More significant, Clarke speculated that “It may be that our role on this planet is not to worship God but to create him.” In similar fashion, the magnificently unique science fiction writer, Olaf Staple­don, spoke about the emergence of God in a talk at the British Interplane­tary Society entitled “Interplanetary Man”:

Perhaps the final result of the cosmical process is the at­tainment of full cosmical consciousness, and yet (in some very queer way) what is attained in the end is also, from another point of view, the origin of all things. So to speak, God, who created all things in the beginning, is himself created by all things in the end.

Such notions of God as the consequence rather than the cause of the Cosmos are not unusual in serious theological and philosophical speculations. Jesuit priest, Teilhard de Chardin, viewed God as both the cause and the consequence of cosmic existence and evolution. He saw the end of human history as pure consciousness becoming one with the creator Alpha God to spawn the created Omega God. Anglo-Jewish philosopher Samuel Alexander, in Space Time and Deity, promoted the idea that the internal logic of evolutionwill eventually result in the emergence of deity. German philosopher and theologian Benedikt Göcke has written: “We … are therefore responsible for the future development of the life of the divine being.” Architect and philosopher Paolo Soleri, greatly influenced by de Chardin, saw technology as being an instrument enabling sentient life to evolve into ‘God’.

Historian Robert Tucker noted that “The movement of (German) thought from Kant to Hegel revolved in a fundamental sense around the idea of man’s self-realization as a godlike being, or alternatively as God”. According to him what attracted Marx to Hegel was that “he found in Hegel the idea that man is God”. History for Hegel was God realizing itself through the vehicle of man. Recently Dr. Ted Chu in Human Purpose and Transhuman Potential: A Cosmic Vision of Our Future Evolution argued the case for the eventuality of a Cosmic Being (the CoBe).

For me it is axiomatic that existence is hierarchal: evolution producing ever more complex configurations, of which self-reflective, volitional consciousness is Planet Earth’s current pinnacle. Our human duty, therefore, is to strive towards a transcendent humanism; to volitionally seek to evolve our species into supra-humans (or as Nietzsche might have put it, into Supraman). It is our duty to overcome ourselves; to realize our divine potential; not to transcend humanism but to become transcendent humans: supra-humans.

The Godding of the Cosmos is an inherent characteristic of its evolving actuality. Godding is a word coined by Rabbi David Cooper in his book God is a Verb in which he notes thatthe Hebrew word for God is a verb not a noun. Yehova literally means ‘will become manifest’ and is an imperfect verb. The Burning Bush tells Moses its name is ahiya asher ahiya. This isalso an imperfect verb formwhich has been poorly translated as “I Am that I Am” but which properly translated means “I will Be what I will Be”.

Conscious life on this planet is an integral and vital part of this divine cosmic drama. What our species does, and what we do as individuals will contribute to or detract from this process. Accordingly, our individual lives do have cosmic consequence, no matter how infinitesimally small (similar to the butterfly effect of chaos theory). The very chaos of our existence is the vital ingredient creating the cosmos (order) of existence. This is to place the emergence of self-reflective consciousness at the center of the Jungian Divine Drama; to affirm that cosmic purpose has been created as a consequence of the evolutionary cosmic process. This is a neo-teleological perspective, the civilizational consequences of which might be as profound as those of Monotheism. This would be the proper antidote to Pascal’s despair, rather than a self-deceptive return to the ‘eternal verities’ of the legacy monotheistic religions or existentialist invented meanings or wallowing in postmodernist anxiety.

Arguably, cosmic civilizations that pursue this ambition will succeed in transcending their bodies by scientific and technical means, thus isolating and enhancing the most essential part of their ‘humanness’ – their consciousness. They will, in effect, have become pure consciousness, or if you will, pure spirit expanding throughout the Cosmos. Arthur Clarke in 2001 anticipated this with the kind of speculative imagination we should be cultivating in ourselves and in our children:

… evolution was driving toward new goals. The first… had long since come to the limits of flesh and blood; as soon as their machines were better than their bodies it was time to move. First their brains, and then their thoughts alone, they transformed into shining new homes of metal and plastic… they had learned to store knowledge in the structure of space itself, and to preserve their thoughts for eternity in frozen lattices of light. They could become creatures of radiation, free at last from the tyranny of matter. Into pure energy, therefore, they presently transformed themselves…

Consciousness will have become one with a Cosmos that has dissolved into pure radiation as an inevitable consequence of entropy. Thus the Cosmos will become in its entirety a conscious universal being – i.e. a ‘God’ as the consequence of the Cosmos and not as its cause. The fateful question that every conscious civilization throughout the Cosmos must eventually address is: will we take part in this cosmic race for survival in the ‘End of Days’, or will we perish along with the rest of all that exists? Will we accept the limitations of our physicality, or will we try to transcend them?

~

Bio:

Tsvi Bisk’s most recent book (available on Amazon) is Cosmodeism: A Worldview for the Space-Age: How an Evolutionary Cosmos is Creating God from which this article is derived.

Children Fluent In Science Fiction

by Mina

The wonderful thing about writing is that the smallest thing can act as a spark. And the spark that led to this article was a WhatsApp conversation with a friend:

Me: Just reading one of my favourite “cheerful brain death” authors (who writes really well actually). One of the characters gets fired from a Conservative church public school in the US for letting his class read Harry Potter. When the character gets asked why he would want his class to read fantasy, he replies: “Because alternative universe literature promotes critical thinking, imagination, empathy, and creative problem solving. Children who are fluent in fiction are more able to interpret nonfiction and are better at understanding things like basic cause and effect, sociology, politics, and the impact of historical events on current events. Many of our technological advances were imagined by science fiction writers before the tech became available to create them, and many of today’s inventors were inspired by science fiction and fantasy to make a world more like the world in the story. Many of today’s political conundrums were anticipated by science fiction writers like Orwell, Huxley, and Heinlein, and sci-fi and fantasy tackle ethical problems in a way that allows people to analyse the problem with some emotional remove, which is important because the high emotions are often what lead to violence. Works like Harry Potter tackle the idea of abuse of power…” (Shiny! by Amy Lane). Couldn’t have said it better myself.

Friend X: I like “analyse problems with emotional remove” (i.e. distance or estrangement).

Me: I like “who are fluent in (science) fiction”. I wonder if it would be possible to write an article on reading SF and childhood development?

X: As a child raised on SF, I believe it’s an acceptable educational tool.

So what are the benefits of children who are fluent in SF? The article “Science Fiction builds children’s imagination” by Nikhil Jayadevan begins with a great quote attributed to Ray Bradbury: “Anything you dream is fiction, and anything you accomplish is science; the whole history of mankind is nothing but science fiction”. The article is short and not particularly ordered or deep, with the most interesting line being: “If children are encouraged to read sci-fi, they will be open to inventive problem-solving and exploring out-of-the-box solutions.” For example, we can think of authors who imagined technology that later became a reality: Jules Verne and submarines; ear pieces in Bradbury’s Fahrenheit 451; holography in Asimov’s The Naked Sun; advanced computers and AI in Star Trek, to name but a few. William F. Otto tells us: “It was Arthur C. Clarke who, in a 1945 letter to the editor of Wireless, suggested that geostationary satellites would be ideal for global communications. That attracted the military, but it ultimately revolutionized everything from logistics to weather forecasting, to delivery of entertainment on transoceanic flights.”

Personally, I would argue that SF (and sci-phi) teach children and teenagers a lot about ethics, sociology and politics through fictional “thought experiments”. In Fahrenheit 451, we see a world where censorship is taken to an extreme with the destruction of all books. In this world where television is a drug for the masses, reducing them to a mindless existence, books are subversive and “a loaded gun”. The author muses: “If you don’t want a man unhappy politically, don’t give him two sides to a question to worry him; give him one. Better yet, give him none.” The ignorant or uneducated are easily controlled. The protagonist comes to believe that, by destroying books, humanity has made it impossible to learn from the past. And a detail that is even more apposite today than when the book was written in 1954, before the in-universe burning of books began, they had already been abridged due to the shortening attention span of the population. My husband has found a website where he can read the synopsis of various books and need never read the books themselves. Wikipedia provides detailed plot summaries for many books and films. Study notes abound on the internet – why say what you think about Atwood’s The Handmaid’s Tale when you can quote someone else?

But let’s rewind a bit. I asked X what first astounded them, again by WhatsApp, as we both lead geographically challenged lives and they replied: “My father’s bookshelf of vintage (already at that time) Galaktika magazines and anthologies. They contained some of the best international SF… from USSR, China, France, Italy, USA. It’s that sense of wonder I’ve been yearning for ever since.” I, too, remember that sense of wonder that’s much harder to recapture as an adult.

I replied: “For me it was Wyndham’s The Day of the Triffids lent to me by a wealthier classmate. I say wealthier because it was a hardback book – a luxury in my childhood universe. I made a book sleeve for it out of an old calendar to protect it while I read it. It boggles my mind just remembering with what reverence I treated that borrowed book. It blew my tiny island mind. The beginning is still one of the most gripping things I have ever read.” The thought that a mix of carelessness, greed and chance could destroy the world as we know it was totally new to me. It was the first book where I remember thinking outside the box I lived in and it was glorious. My further reading was limited to what was stocked by a small island library, but they did manage to have books by Asimov, Bradbury, Clarke and Wyndham. I became obsessed with Asimov’s robot stories and Bradbury’s Martian musings. They introduced me to the idea of artificial intelligence and thoughts, such as each civilisation contains the seeds of its own destruction. I have never studied philosophy or sociology but I feel that sci-phi gave me a bit of both.

Through SF and sci-phi (and arguably fantasy), children and teenagers get introduced to the complexities of adult universes and I am a firm believer that books, ezines and comics (think Moore and Lloyd’s V for Vendetta) encourage the development of abstract thought in a way films don’t. Readers can reflect on what society would look like if certain factors ruled a universe (without having to live it), the attraction of much utopian and dystopian SF. In her article on using SF in the classroom, Emily Midkiff states: “Not every child who hears a science fiction story will become a scientist, but science fiction is an opportunity for children to find that sense of wondrous possibility and to think critically about science, and these are benefits that you can incorporate into elementary and middle school science classrooms.” However, not just any old SF book will do, Midkiff advises teachers to “look for books that don’t just go on a fun adventure but also feature speculation or extrapolation.” It’s a good way to introduce students to science that isn’t yet possible but may become so one day in the not too distant future. Students are encouraged to be critical about ideas they meet in SF, to ask questions like: how far-fetched are they, do they build on current scientific knowledge, what are the sociological and ethical ramifications?

SF books can also be used to teach subjects other than pure science. One enterprising university professor describes how they used Enders Game to teach child development in their psychology classes. There’s a lot of violence and trauma in Ender’s childhood which is, unfortunately, not alien to a lot of children, and a wealth of topics that can be set as assignments for young university students. Professor Kirsch states: “the findings of this study… suggest that application assignments involving science-fiction novels like Enders Game are useful techniques for increasing students’ understanding of course material in psychology. Given that science-fiction novels raise a variety of interesting technical, biological, cultural, and social issues, teachers outside psychology may want to consider using this type of application assignment.” Whole articles have been written about how the portrayal of the android Data in Star Trek: Next Generation is helpful to those trying to understand autism, i.e. what a world would feel like without possessing empathy and always having to interpret reality and human relationships through intellect alone.

I asked another friend on WhatsApp about SF being used as a teaching tool and they reported on a computer game they played with their son that fit the bill:

I’ve been playing a brilliant game on the computer with my son called “Detroit: Become Human” – it’s set in 2038 and androids (which look the same as humans) are sold to help humans. Some of them start becoming self-aware or “deviant”. In the game you follow (or rather you are) three androids and you have to choose between different courses of action/things to say/ways to act, that are presented to you on screen, and the story unfolds depending on what you choose, with different outcomes. It’s brilliant! I said to my son that I thought it would be a really good way of teaching philosophy or ethics, but actually you could use the format to teach pretty much anything. The format would appeal (to say teens) more than necessarily the sci-fi element though.

As my friend quite rightly states, not everyone will engage with the SF element, a comment also made by Lindy A. Orthia in her survey on How does science fiction television shape fans’ relationship to science?: “the same television programme will not impact every viewer in the same way – and, importantly, many viewers will not be influenced at all.” However, the viewers who felt they had been influenced by the TV programme selected by Orthia for her survey, Dr Who, gave positive answers about the small and big ways in which the programme played a role in their lives. Orthia tells us: “most commonly, Dr Who prompted viewers to think more deeply or extensively about a science topic, by introducing them to new ideas and illustrating the consequences of particular scenarios.” Some participants felt the show had influenced their formal education choices either specifically, by encouraging them to study scientific fields (e.g. physics, astronomy, mathematics, engineering, computer science, environmental science and chemistry), or more generally, by encouraging them to study other disciplines (e.g. history, sociology and psychology). It led them to value education, knowledge, intelligence and curiosity, and to use more “evidence-based, logical, observational or empirical approaches to solving problems.” Overall, Dr Who was perceived as promoting “the positive value of science”, whilst also looking at the ethics of science. Most importantly, although the survey does not stress this, Dr Who is often watched by parents and children together, creating a fertile ground for discussion.

I agree with Midkiff that the best SF for teaching and learning purposes should involve speculation and/or extrapolation. Another friend mentioned the novel The Three-Body Problem by Liu Cixin as an excellent way to learn about game theory. I recently reviewed an anthology Tales of the United States Space Force which, although the title does not really reflect this, is a great introduction to the importance of satellites in our everyday lives: “access to space is critical not just to our national defence, but also to scientific research, communications, financial and economic information networks, public safety, and weather monitoring” (“The High Ground” by Henry Herz). The stories are varied and full of suspense but most share the basic premise of taking existing science in this domain and speculating and extrapolating, looking at disaster scenarios but also at new possibilities. I learned about things like the Kessler Syndrome (too much space debris leading to a cascade of collisions) and I can now throw LEO (low-Earth orbit) around with aplomb. It was a good anthology because it was fun but also thought-provoking, which is where SF becomes sci-phi.

If you are reading this, chances are you grew up reading, watching and listening to SF and sci-phi. Make a cup of tea or coffee, whatever your choice of poison is, and sit back and enjoy a few minutes reminiscing about the tales and worlds that made you stop and think, and remain part of your mental furniture today. Do you feel that they contributed in some way, however small, to the person you are today? Personally, I think sci-phi helped me to become a more flexible thinker and a more adventurous, even daring, person.

~

Bio:

Mina is a translator by day, an insomniac by night, and a magazine reviewer at Tangent Online in-between. Reading Asimov’s robot stories and Wyndham’s The Day of the Triffids at age eleven may have permanently warped her view of the universe. She publishes essays in Sci Phi Journal as well as speculative “flash” fiction on sci-fi websites and hopes to work her way up to a novella or even a novel some day.

The 19th Century Satire That Anticipated The Threat Of AI

by Ray Blank

Cinemagoers flocked this year to the release of Dune: Part Two, the second installment of Director Denis Villeneuve’s adaptation of the science fiction novel written by Frank Herbert and published in 1965. The setting of this story about war, love and revenge in an otherworldly desert landscape is underpinned by an intriguing premise: what if humans are capable of interstellar travel but are no longer allowed to construct machines that think? The inhabitants of Dune do not even have pocket calculators, never mind the smartphones or PCs that you are using to read this. Current concerns about the threat posed by artificial intelligence make Herbert’s speculation appear prescient, but his inspiration can be traced all the way back to a novel published in 1872. A few lines in the text of the first Dune book mention the Butlerian Jihad, a pogrom of thinking machines that occurred prior to the events in the story. These fleeting references are briefly expanded upon within a glossary that Herbert wrote for his fictional universe.

JIHAD, BUTLERIAN: (see also Great Revolt) — the crusade against computers, thinking machines, and conscious robots begun in 201 B.G. and concluded in 108 B.G. Its chief commandment remains in the O.C. Bible as “Thou shalt not make a machine in the likeness of a human mind.

The name of this revolt is an allusion to Samuel Butler, author of Erewhon, a novel published in 1872 as a scathing satire of contemporary Victorian morals that became Butler’s most popular work. Three chapters of Erewhon discuss another revolt by a fictional civilization that had grown terrified of the threat posed by machines. It is worth revisiting these chapters more than 150 years later because of the clarity with which Butler describes the influence that machines have on human life. His account is also spared of any of the intellectual baggage that has since come with modern jargon, the marketing of consumer electronics, and our most recent technological successes and failures.

Erewhon is both the name of the novel and the previously-unknown civilization discovered by the story’s protagonist and narrator. The structure of the work is indebted to earlier satires which also describe imaginary societies. Thomas More’s Utopia is Greek for ‘no-place’; Erewhon is an anagram of ‘nowhere’. Jonathan Swift used the device of a shipwrecked sailor who washes upon the shore of new countries for Gulliver’s Travels; Erewhon’s unnamed narrator crosses a mountain range and river in search of virgin land for farming but stumbles upon the Erewhonians instead. They are healthy, fruitful people who live sophisticated lives in many respects except for their technology. The narrator recounts the unique customs of Erewhon and some of the history that gave rise to them. A recurring theme is that his watch prompts both fear and anger amongst Erewhonians. Ordinary Erewhonians no longer possess such devices, though some antique watches made by their ancestors are still preserved in their museums. Possession of the watch may eventually lead the narrator to be tried in court for the crime of reintroducing machinery. The narrator gains access to a historical Erewhonian text to better understand the reasons for this strange prohibition. Chapters 23, 24 and 25 of Erewhon are dedicated to the narrator recounting what he learns from ‘The Book of the Machines’.

Modern readers who are sensitive to cultural differences may already be thinking of the tension created by discussing a ‘newly-discovered’ civilization, as if there is not a choice between the perspective of a European explorer who steps on to Erewhonian land without knowing of its inhabitants before, and the perspective of the inhabitants confronted with an outsider who unexpectedly appears in their territory. Butler explores a similar tension by begging the question of why the evolution of machines should be assessed from the perspective of what humans gain by having machines, instead of asking what machines gain by having humans. Charles Darwin’s On the Origin of the Species was published in 1859, and its core conception of biological evolution had radically upset previously dominant belief systems. Butler observes that machines also undergo a form of evolution. Transposing Darwin’s theories about natural selection to machines gives rise to a new way of predicting how technology will develop.

The Book of the Machines begins by addressing the potential for a machine to gain consciousness. The nature of consciousness is described as an emergent property with respect to both history and matter. If no assumptions are made about the requirements for consciousness then we cannot exclude the possibility of new forms of consciousness arising over time.

There was a time, when the earth was to all appearance utterly destitute both of animal and vegetable life, and when according to the opinion of our best philosophers it was simply a hot round ball with a crust gradually cooling. Now if a human being had existed while the earth was in this state and had been allowed to see it as though it were some other world with which he had no concern, and if at the same time he were entirely ignorant of all physical science, would he not have pronounced it impossible that creatures possessed of anything like consciousness should be evolved from the seeming cinder which he was beholding? Would he not have denied that it contained any potentiality of consciousness? Yet in the course of time consciousness came.

Consciousness, in anything like the present acceptation of the term, having been once a new thing⁠ — a thing, as far as we can see, subsequent even to an individual centre of action and to a reproductive system (which we see existing in plants without apparent consciousness)⁠ — why may not there arise some new phase of mind which shall be as different from all present known phases, as the mind of animals is from that of vegetables?

Machines could gain consciousness by undergoing a form of development analogous to that of animal species. However, alterations and enhancements to machines occur at a much more rapid rate.

There is no security… against the ultimate development of mechanical consciousness, in the fact of machines possessing little consciousness now. A mollusc has not much consciousness. Reflect upon the extraordinary advance which machines have made during the last few hundred years, and note how slowly the animal and vegetable kingdoms are advancing. The more highly organised machines are creatures not so much of yesterday, as of the last five minutes, so to speak, in comparison with past time. Assume for the sake of argument that conscious beings have existed for some twenty million years: see what strides machines have made in the last thousand! May not the world last twenty million years longer? If so, what will they not in the end become? Is it not safer to nip the mischief in the bud and to forbid them further progress?

The intellectual turmoil created by the theory of evolution is harnessed to an even more radical conjecture: that machines evolve too. An elegant analogy is offered, establishing the precedent for subsequent arguments that will also draw upon similar analogies between technology and nature.

…a great deal of action that has been called purely mechanical and unconscious must be admitted to contain more elements of consciousness than has been allowed hitherto (and in this case germs of consciousness will be found in many actions of the higher machines)⁠ — Or (assuming the theory of evolution but at the same time denying the consciousness of vegetable and crystalline action) the race of man has descended from things which had no consciousness at all. In this case there is no a priori improbability in the descent of conscious (and more than conscious) machines from those which now exist, except that which is suggested by the apparent absence of anything like a reproductive system in the mechanical kingdom. This absence however is only apparent, as I shall presently show.

A 19th century steam whistle was a machine for communication; it may signify the end of a factory shift or warn somebody of the impending arrival of a train. The Erewhonians had built machines which only communicated with people, but they expected the machines of the future would communicate with each other.

As yet the machines receive their impressions through the agency of man’s senses: one travelling machine calls to another in a shrill accent of alarm and the other instantly retires; but it is through the ears of the driver that the voice of the one has acted upon the other. Had there been no driver, the callee would have been deaf to the caller. There was a time when it must have seemed highly improbable that machines should learn to make their wants known by sound, even through the ears of man; may we not conceive, then, that a day will come when those ears will be no longer needed, and the hearing will be done by the delicacy of the machine’s own construction?⁠ — when its language shall have been developed from the cry of animals to a speech as intricate as our own?

We might think that humans always control machines, but the more a thing is needed, the harder it is to control. Humans have unlimited freedom to dispense with things that are not required. The freedom that people gain by using machines also means losing the freedom to act in certain ways because of our reliance upon machines.

It can be answered that even though machines should hear never so well and speak never so wisely, they will still always do the one or the other for our advantage, not their own; that man will be the ruling spirit and the machine the servant; that as soon as a machine fails to discharge the service which man expects from it, it is doomed to extinction…

This is all very well. But the servant glides by imperceptible approaches into the master; and we have come to such a pass that, even now, man must suffer terribly on ceasing to benefit the machines. If all machines were to be annihilated at one moment, so that not a knife nor lever nor rag of clothing nor anything whatsoever were left to man but his bare body alone that he was born with, and if all knowledge of mechanical laws were taken from him so that he could make no more machines, and all machine-made food destroyed so that the race of man should be left as it were naked upon a desert island, we should become extinct in six weeks. A few miserable individuals might linger, but even these in a year or two would become worse than monkeys. Man’s very soul is due to the machines; it is a machine-made thing: he thinks as he thinks, and feels as he feels, through the work that machines have wrought upon him…

Machines also depend on people, but dependence is not an obstacle to evolution. Humans serve the needs of machine evolution just as machines are used to change the way humans live.

…even now the machines will only serve on condition of being served, and that too upon their own terms; the moment their terms are not complied with, they jib, and either smash both themselves and all whom they can reach, or turn churlish and refuse to work at all. How many men at this hour are living in a state of bondage to the machines? How many spend their whole lives, from the cradle to the grave, in tending them by night and day? Is it not plain that the machines are gaining ground upon us, when we reflect on the increasing number of those who are bound down to them as slaves, and of those who devote their whole souls to the advancement of the mechanical kingdom?

There is a temptation to think machines do not influence their own evolution because they do not reproduce. This may be based on a confusion; a system for reproduction need not be exclusively limited to internal organs like they are in humans and more evolved animals. Plants reproduce via synergies with animals, creating an overall system that benefits both. Humans are themselves a complicated system of many cellular organisms that work together. Machines reproduce via a sequence of synergies with humans. Very different tasks that ultimately produce machines are effected within the body of society much like very different cells work with each other within a human body. The several parts of a machine may each need to be made using separate methods, only to be assembled into complete machines later, and this totality must be observed to see how machines reproduce in practice.

What is a reproductive system, if it be not a system for reproduction? And how few of the machines are there which have not been produced systematically by other machines? But it is man that makes them do so. Yes; but is it not insects that make many of the plants reproductive, and would not whole families of plants die out if their fertilisation was not effected by a class of agents utterly foreign to themselves? Does anyone say that the red clover has no reproductive system because the humble bee (and the humble bee only) must aid and abet it before it can reproduce? No one. The humble bee is a part of the reproductive system of the clover. Each one of ourselves has sprung from minute animalcules whose entity was entirely distinct from our own, and which acted after their kind with no thought or heed of what we might think about it. These little creatures are part of our own reproductive system; then why not we part of that of the machines?

We are misled by considering any complicated machine as a single thing; in truth it is a city or society, each member of which was bred truly after its kind. We see a machine as a whole, we call it by a name and individualise it; we look at our own limbs, and know that the combination forms an individual which springs from a single centre of reproductive action; we therefore assume that there can be no reproductive action which does not arise from a single centre; but this assumption is unscientific… each part of every vapour-engine is bred by its own special breeders, whose function it is to breed that part, and that only, while the combination of the parts into a whole forms another department of the mechanical reproductive system, which is at present exceedingly complex and difficult to see in its entirety.

People are considered responsible for improvements in machines, but improved machines also enable the manufacture of better machines. The balance between these factors can change over time, so that more of the improvements made to machines will stem from the increased capabilities of machines, and less from the capabilities of human beings. With the benefit of hindsight, we can now see how the development of vacuum tubes permitted the creation of programmable computers that could be configured to execute multiple different series of logical steps on data that was input to them, the improvements in computational power and programming have fed into increasingly precise applications of materials in the design and production of yet more powerful processing chips, and this has permitted the development of computational models that permit machines to learn from experience. These latter AI models are now at a stage where they can write better computer programs than people can. Moore’s Law, which states the number of transistors on a single chip will double every two years at minimal costs, and other rules of thumb that anticipate acceleration in computational power were foreshadowed by the importance attached to an accelerating rate of change described in The Book of the Machines.

…there seem no limits to the results of accumulated improvements if they are allowed to descend with modification from generation to generation. It must always be remembered that man’s body is what it is through having been moulded into its present shape by the chances and changes of many millions of years, but that his organisation never advanced with anything like the rapidity with which that of the machines is advancing.

I fear none of the existing machines; what I fear is the extraordinary rapidity with which they are becoming something very different to what they are at present. No class of beings have in any time past made so rapid a movement forward. Should not that movement be jealously watched, and checked while we can still check it?

Humans view the sophistication of machines based on a hierarchy that assumes humanity is the highest state of evolution. The perspective chosen when determining which is a higher or lower state of evolution is arbitrary. Machines will evolve without necessarily becoming more like human beings.

May we not fancy that if, in the remotest geological period, some early form of vegetable life had been endowed with the power of reflecting upon the dawning life of animals which was coming into existence alongside of its own, it would have thought itself exceedingly acute if it had surmised that animals would one day become real vegetables? Yet would this be more mistaken than it would be on our part to imagine that because the life of machines is a very different one to our own, there is therefore no higher possible development of life than ours; or that because mechanical life is a very different thing from ours, therefore that it is not life at all?

The Book of the Machines returns to the question of whether machines can gain consciousness. It argues against too narrow a definition of consciousness that limits it to organic life. It would be better to recognize machine consciousness for what it is than to pretend machines will never have properties that are common to all conscious beings.

…the regularity with which machinery acts is no proof of the absence of vitality, or at least of germs which may be developed into a new phase of life. At first sight it would indeed appear that a vapour-engine cannot help going when set upon a line of rails with the steam up and the machinery in full play; whereas the man whose business it is to drive it can help doing so at any moment that he pleases; so that the first has no spontaneity, and is not possessed of any sort of free will, while the second has and is.

This is true up to a certain point; the driver can stop the engine at any moment that he pleases, but he can only please to do so at certain points which have been fixed for him by others, or in the case of unexpected obstructions which force him to please to do so. His pleasure is not spontaneous; there is an unseen choir of influences around him, which make it impossible for him to act in any other way than one… The only difference is, that the man is conscious about his wants, and the engine (beyond refusing to work) does not seem to be so; but this is temporary…

Where does consciousness begin, and where end? Who can draw the line? Who can draw any line?

…the difference between the life of a man and that of a machine is one rather of degree than of kind, though differences in kind are not wanting. An animal has more provision for emergency than a machine. The machine is less versatile; its range of action is narrow; its strength and accuracy in its own sphere are superhuman, but it shows badly in a dilemma; sometimes when its normal action is disturbed, it will lose its head, and go from bad to worse like a lunatic in a raging frenzy: but here, again, we are met by the same consideration as before, namely, that the machines are still in their infancy; they are mere skeletons without muscles and flesh.

The latter paragraph fits well with what we know about progress in the realm of artificial intelligence. Machine intelligences created to perform highly specific tasks, like winning at a game of chess or Go, are now capable of outperforming the best human minds. Progress in AI has somewhat been measured by examining how many new kinds of tasks are being mastered by machines. Generative AI, and the risks associated with it, have provoked safety concerns because the outputs of AI are becoming more general than they were before. Per the method of exposition in Erewhon, we are witnessing an evolution of AI demonstrated by increasing versatility.

Furthermore, The Book of the Machines anticipates the significance of the transition from the physical matter of machinery to the abstract logic of computation by drawing a similar contrast between ‘skeletons’ and ‘muscles and flesh’. Muscles move bones; conscious thought moves muscles. Humans benefit by harnessing the muscles of machines, but at the cost of increasing our dependence upon them. Relying on the thoughts of machines increases the risk to humans by an order of magnitude. Contrary to storylines from more populist forms of science fiction, the threat to humanity stems not from physical altercations with killer robots, but from the loss of human control over decisions that determine our environment.

The misery is that man has been blind so long already. In his reliance upon the use of steam he has been betrayed into increasing and multiplying. To withdraw steam power suddenly will not have the effect of reducing us to the state in which we were before its introduction; there will be a general breakup and time of anarchy such as has never been known; it will be as though our population were suddenly doubled, with no additional means of feeding the increased number. The air we breathe is hardly more necessary for our animal life than the use of any machine, on the strength of which we have increased our numbers, is to our civilisation; it is the machines which act upon man and make him man, as much as man who has acted upon and made the machines; but we must choose between the alternative of undergoing much present suffering, or seeing ourselves gradually superseded by our own creatures, till we rank no higher in comparison with them, than the beasts of the field with ourselves.

Herein lies our danger. For many seem inclined to acquiesce in so dishonourable a future. They say that although man should become to the machines what the horse and dog are to us, yet that he will continue to exist, and will probably be better off in a state of domestication under the beneficent rule of the machines than in his present wild condition. We treat our domestic animals with much kindness. We give them whatever we believe to be the best for them; and there can be no doubt that our use of meat has increased their happiness rather than detracted from it. In like manner there is reason to hope that the machines will use us kindly, for their existence will be in a great measure dependent upon ours; they will rule us with a rod of iron, but they will not eat us; they will not only require our services in the reproduction and education of their young, but also in waiting upon them as servants; in gathering food for them, and feeding them; in restoring them to health when they are sick; and in either burying their dead or working up their deceased members into new forms of mechanical existence.

Per The Book of Machines, the threat posed to humanity is that many people will be reduced to the status of pets. Some might retain a slightly higher status analogous to a working animal like a sheepdog or a messenger pigeon. We may have some physical characteristics that allow us to be more useful than machines for certain tasks. Human dexterity may continue to be especially useful when repairing machinery, but our brains will have been surpassed, and so machines will mostly treat us a luxury rather than a necessity. This will occur because the majority of the human population will gladly acquiesce to the life of a domesticated animal that has no burdens or obligations.

The reference to the use of meat increasing the happiness of animals will likely grab the attention of many modern readers, especially those who are vegans and those who disapprove of the cruelty to animals exhibited in factory farms. In this instance, the writer unwittingly gives us an example of how a seeming moral certainty may later be challenged. Human farmers and customers of their products must interpret which farming methods are sufficiently compassionate to animals. If a non-human intelligence was tasked with making similar decisions about the wellbeing of humans there is no guarantee that both parties would be in agreement. Human society already has many disagreements about how to attain the best good for all. This becomes especially apparent when arguing about public health objectives and how to achieve them, such as curtailing freedom of movement during a pandemic, or imposing taxes on sugary drinks. A machine intelligence that made decisions with the goal of delivering the optimal outcome for all people would inevitably displease some.

…the mass of mankind will acquiesce in any arrangement which gives them better food and clothing at a cheaper rate, and will refrain from yielding to unreasonable jealousy merely because there are other destinies more glorious than their own.

The power of custom is enormous, and so gradual will be the change, that man’s sense of what is due to himself will be at no time rudely shocked; our bondage will steal upon us noiselessly and by imperceptible approaches; nor will there ever be such a clashing of desires between man and the machines as will lead to an encounter between them… In point of fact there is no occasion for anxiety about the future happiness of man so long as he continues to be in any way profitable to the machines; he may become the inferior race, but he will be infinitely better off than he is now. Is it not then both absurd and unreasonable to be envious of our benefactors? And should we not be guilty of consummate folly if we were to reject advantages which we cannot obtain otherwise, merely because they involve a greater gain to others than to ourselves?

The Book of the Machines rejects this potential future, because it means choosing to allow machines to surpass our human descendants. It concludes by insisting Erewhon…

…resolve upon putting an immediate stop to all further mechanical progress, and upon destroying all improvements that have been made for the last three hundred years.

The extreme remedy adopted by the Erewhonians is Butler’s way of poking fun at contemporaries who continued to feel scandalized by the theory that humans could have evolved from ‘lower’ animals like apes. Turning the wheel of time in the opposite direction, towards the future, allows Butler to mock opponents of the theory of evolution on the grounds that denying the possibility of change also means denying the possibility of improvement. Extending this notion to machines would mean denying people the increased comfort and prosperity that will only be attained by becoming more dependent on increasingly sophisticated machines. I feel this mockery is wide of the mark. Butler has accidentally chanced upon a genuine moral problem, just as the fictional narrator accidentally chanced upon the land of Erewhon.

Physical needs must be satisfied to free a person to pursue meaning in their life, but the individual’s pursuit of meaning can also be eroded by allowing others to decide how our needs are met. Pets are like children in that they both have a degree of freedom although the most important decisions are made for them by a greater intelligence that chooses how to protect and feed them. The line that separates consciousness from non-consciousness is like the line between children and adults; we cannot draw it precisely, but we know there is a difference when we see it. The transition from childhood to adulthood is a necessary component of becoming a fully realized person. The significance of this transition is managed through societal customs that reflect increased responsibility in addition to the practicalities of dealing with bodily transformations that occur during puberty and which lead us to become fully mature. Handing those responsibilities to a machine that makes decisions necessarily involves taking those responsibilities away from people.

To supplant the adult decision-maker with a machine decision-maker is to deny the possibility of becoming a fully-fledged adult in mind as well as body. This is because the potential responsibilities of parenthood defines much of the significance of the transition from child to adult. Removing the freedom to make adult decisions, including the freedom to make bad decisions, would trap us within a permanent state of infancy as well as dependence. So whilst Butler is most remembered for these few chapters of ingenious humour, they have resonated with subsequent thinkers because they also depict a genuine and seemingly inevitable threat to our humanity.

Erewhon is no longer under copyright so copies of the story can be freely obtained from Standard Ebooks and Project Gutenberg.

~

Bio:

Ray Blank is a former editor of Sci Phi Journal. We are pleased to host his latest essay on SF literature, thereby marking half a decade since his departure from the magazine.

High Fantasy IS Science Fiction

by Mariano Martín Rodríguez

Some introductory remarks

Years ago, and maybe still today, it was customary in large bookstores to place high fantasy books in the same section as science fiction. Only the alphabetical order separated the Asimovian Foundation series from Tolkienian Middle-Earth narratives. Thus, a genre of fiction allegedly based on reason as well as natural and applied sciences could be found along another one admitting the material existence of supernatural entities and events, and in which magic really works. Thus, the most scientific and the most ascientific kinds of fiction were entwined on the bookshelves and, presumably, in the minds of their buyers as much as in those of booksellers. However, it would be both unfair and misguided to blame them for such apparent blatant disregard for the purported essential features of each sort of fiction. Out of respect for their literary acumen, it would be rather advisable to see whether their closeness on the market shelves was truly an unsettling contradiction. Is there, indeed, any sound reason for such proximity?

Having emerged later, high fantasy was the genre added to science fiction bookstore shelves, not the other way around. What is to be discussed, therefore, is why it was placed there, although it is not, in principle, a genre of scientific fiction as ‘science fiction’ is, as its very name suggests. We could, however, question the alleged rational and scientific status of science fiction proper. SF stories and plays often show occurrences violating the known natural laws of our universe. Among those violations could be mentioned any kind of remote exercise of mental powers such as those attributed to the Mule in the Foundation series by Isaac Asimov and to the Bene Gesserit in Frank Herbert’s Dune cycle. Nevertheless, it is the perception of being scientific what often distinguishes ‘science fiction’ from other genres, while the opposite occurs in the case of ‘fantasy,’ which would supposedly be mainly fantastic, as its own name indicates. ‘Fantastic’ is, however, a term so broad that its conceptual value is negligeable.

We could consider that all kinds of fiction with supernatural elements are to be called ‘fantasy,’ as is the case in a landmark reference book on the matter, The Encyclopedia of Fantasy (1997), edited by John Clute and John Grant. The only common feature in the many works of fiction there considered is that they welcome the supernatural in one way or another. We have seen that so does much of science fiction. There would then be no reason to exclude it from the ‘fantastic.’ In fact, not even the so-called realistic worlds, such as the 19th-century novels of manners, should be excluded from it, since there is little more fantastic that a narrative voice describing in minute detail the most inner thoughts of the characters. We would need then a more precise taxonomy of ‘fantasy,’ and specifically of ‘high fantasy’ as a particular genre. It is time to shortly address some boring, but necessary theoretical issues on the matter.

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Now for a bit of theory

Like science fiction, high fantasy can be recognized with relative ease, but it is not easier than science fiction to define it. However, the basic concept of high fantasy is that of subcreation, proposed by J. R. R. Tolkien in his 1939 lecture “On Fairy-stories”(1947). Subcreation implies a secondary creation, i.e. the artistic invention by someone from our primary ‘created’ world of an imaginary world presented as a fully fictional entity. Therefore, it does not pretend to be a reflection of our natural and social universe in the past (historical fiction), in the present (‘realistic’ fictions of any kind, from novels of manners to thrillers) or in the future (science fiction). A fully invented world can be shown as co-existing with settings borrowed from our factual universe in portal fantasies such as C. S. Lewis’ Narnia series or historical fantasies with imaginary states such as Jean D’Ormesson’s La Gloire de l’Empire (The Glory of the Empire, 1971). Nevertheless, Tolkien’s theory implies that completeness of the subcreation also entails a notion of full autonomy in high fantasy, as opposed to those related fantasy genres. The subcreated universe is a secondary world fully independent from the primary world in the realm of fiction as well. This allows for, and even demands, an ontological order in it that is different from that of the universe we inhabit. Since this order is not a mundane one in any recorded or extrapolated time and space of our universe and considering the historical roots of many high fantasy worlds in the long-standing tradition of popular and artistic fairy tales, it is small wonder (pardon the pun) that magic and other supernatural occurrences are so often found in high fantasy. Their presence is, however, not compulsory in the genre. There are, indeed, significant works of high fantasy from which magic and supernatural occurrences are virtually absent, such as Samuel R. Delany’s Tales of Nevèrÿon (1978).

The secondary worlds of high fantasy are a very particular kind of invented fictional world. As such, they are quite different from those found in other genres of speculative and science fiction. As Lin Carter showed in his landmark essay Imaginary Worlds (1973), high fantasy worlds have their own specific features. They are not the worlds of allegories, with their symbolically abstract characters and venues, or those of the afterlife, or those discovered by imaginary travelers to unknown lands on our planet or other celestial bodies. More importantly for our contention, these are not the worlds bequeathed to us by written or oral tradition, such as received myths and folktales, as those are not subcreations, not having been invented by particular persons. Artistic fairy tales are perhaps more akin to high fantasy, since they are often written as personal works of literary art, such as those by H. C. Andersen and Oscar Wilde. In addition to often taking place in the primary world, they still draw from a common pool of conventional plots, characters and places largely limiting the extent of their subcreation. As an illustration of the essentially different nature of the fictional world in high fantasy and fairy tales, it is worth reminding that, whereas maps as paratexts are usual and welcome in high fantasy narratives, they and any other kind of ‘documentary’ information are wholly unnecessary, if not inconvenient, in fairy tales. Where the castle of Sleeping Beauty is located, how it is named, which kind of state is her kingdom and how tense are its foreign relations, what are the myths, beliefs and institutions of her nation, and other cultural and historical data are fully irrelevant to her fairy tale, while they are paramount in high fantasy proper.

Despite his talking of fairy-stories, Tolkien’s idea of subcreation does not apply to any type of fictional ‘magic’ worlds, including those featured in fairy tales. His own practice as a writer, which underpins and determines his literary theory, is rather to be considered along a number of taxonomically similar works by different authors that would later be grouped together and labelled as (high) fantasy. These works describe civilizations with a legendary outlook, lacking advanced technology even when set in the future, usually showing a sociopolitical order typical of ancient civilizations, from the first sedentary societies to early empires, when heroism of the sort exhibited and sung in ancient epics was proper. They are worlds where gods and other mythical beings can be seen acting alongside humans, worlds in which characters perform religious and social rituals alien to known religions[1] and act according to motives and beliefs unlike those common in our modernity. They are also worlds whose completeness demands inner credibility to seem as consistent as our own primary world is portrayed, among others, in so-called realistic fiction. In order to reach such a level of realistic plausibility, the subcreated secondary world typically follows a particular set of procedures to enhance its logical consistency as fiction.

Science fiction follows a rational procedure of extrapolation or anticipation inspired and underpinned, at least in theory, by the modern scientific method, with its technological and societal outcomes. This is what makes seem plausible both the most extraordinary inventions described, as well as the most humanely incredible eutopian and dystopian institutions imposed upon an imagined society. On the other hand, what rational basis is required for a fully invented civilization in an unfamiliar universe, in an undocumented past, or even in a future implausibly lacking advanced technology? How to persuade modern readers used to ‘realism’ to suspend disbelief in the true (fictional) existence of the worlds of high fantasy? The answer is perhaps not as alien to science as one might think at first.

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A smattering of history

Whereas recent commercial high fantasy can take advantage of a wider public already familiar with the narrative conventions consecrated by the global success of the Howardian series of Conan stories and the Tolkienian epic adventures in Middle-Earth, the first modern authors of the future high fantasy genre published works whose fictional secondary worlds, being subcreated and fully invented, were unprecedented. This is likely why many tried to prevent the bewilderment of their readers by resorting to some contemporary methods and discourses able to endow, through analogy, a measure of rational and scientific authority to the invented world, as it were a genuine reality in a time and place divergent from our known human universe. The first to do it was perhaps Plato when he presented his invention of Atlantis and his empire as a real historical place by using not only the method of verified documentation proper to historiography, but also the rhetoric of narrated history developed, among others, by Herodotus. Plato was, indeed, so successful in his use of nascent historiography for fictional purposes that there are still quite a few scholars taking it at face value and looking all over the world for the remains of Atlantis, an endeavour as futile as trying to unearth Tolkien’s Númenor…

Atlantis was not a full-fledged secondary high fantasy world, though. It existed along real places such as Athens and it was subjected to the whims of the Greek gods. Moreover, the literary approach of Plato was not followed for many centuries, namely until modern methods in the historical and related human sciences were first developed, above all, in Germany as from the first half of the 19th century. It was precisely in that period when the very first full high fantasy world was conceived: Eduard Mörike and Ludwig Bauer imagined during the summer of 1825 Orplid, an island having existed in the Pacific where an imaginary civilization thrived in full isolation, with no relation whatsoever with any people from our world. Orplid has its own integral culture, with its own toponomastics, its own history with several kingdoms and states fighting each other for supremacy, its own religion with its own gods and myths… All of this was invented, or rather subcreated, following the methods of inquiry in human sciences, namely in the so-called Humanities. Mörike even drew a map, unfortunately now lost, of that island with its cities and states, as well as its natural features. Bauer described the physical and human geography of the island in the introduction to his drama Der heimliche Maluff (Hidden Maluff, 1828), which can be considered the first published modern high fantasy work. Bauer also offered in that same introductory paratext the outlines of the history of the kingdoms of Orplid and of the pagan religion common to all its inhabitants.

Shortly thereafter, a British writer, John Sterling, and a German one, Karl Immermann, subcreated equally consistent fictional universes in their respective etiological myths on the origin of warriors narrated in “The Sons of Iron,”included without title in Sterlings’s novel from 1833 Arthur Coningsby, and of our own universe in “Mondscheinmärchen,” or ‘Tale of the Moonshine,’ included in Immermann’s novel from 1836 Die Epigonen (The Epigones). These two stories are perhaps the first modern instances of mythopoetic subcreations using the language of mythographic form, well before Lord Dunsany’s masterful collections of invented cosmogonic myths titled The Gods of Pegāna (1905) and Time and the Gods (1906).

The first high fantasy long narrative came soon after. In France, George Sand subcreated in Évenor et Leucippe (Evenor and Leucippe, 1856) a fully imaginary early human civilization within which existed a secluded second ‘secondary world’ called Eden, where lived the last of the dives lived, a race of angelic pre-human beings endowed with some supernatural powers, and whose last specimen died just after having imparted moral lessons to the young lovers after whom the novel is titled. These lovers were eventually forced to escape from their fellow humans, along with other peace seekers, to that refuge of Eden in order not to suffer the political intrigues and wars which were corrupting their civilization. Sand’s double secondary world was inspired by Platonic Atlantis and the primordial myths of the ancient Hebrew book of Genesis, but it differs from both by its secular and non-mythic character. Sand published the book with a long paratextual introduction where she invoked the latest theories and discoveries of her time on the transformation of species and the possibility of prehistoric societies very different from those archaeologically documented. Thus, she tried to explain what sort of parable her novel was, but to little avail. Her novel was rather unsuccessful among readers, as was later a longer novel by her son Maurice titled Le coq aux cheveux d’or (The Golden-Haired Rooster, 1867), in which the Platonic legend of Atlantis was retold in such a way that it could be read today as an early example of later Howardian sword and sorcery fiction. The same can be said of an earlier example of that sort of fiction but with female protagonists, the Spanish novel Las amazonas (The Amazons, 1852) by Pedro Mata.

All these works came perhaps too early. It was a time when Gustave Flaubert’s novels were making modern ‘realism’ triumph, even in narratives set in an ancient exotic past, such as Salammbô (1862). However, this very same book was a testament to the new public interest for civilizations different from the classic and biblical ones, both in space and in time, from those of the Neolithic (e. g. novels on the pike-dwelling settlements in Central Europe) to those of Polynesia. Most of these civilizations had recently been (re)discovered by scholars and the wider educated public, thanks to far-reaching geographical and archaeological explorations, which were accompanied by the decisive development of philology. This science allowed to understand living and dead languages previously unknown in Europe and westernized America. This understanding contributed numerous myths, legends and even truly occurred histories to common knowledge all over the world.

Consequently, not only retellings by European and American writers of all this new worldwide cultural heritage were published in the 19th and early 20th century, but also some works portraying imaginary equivalents of the ancient cultures that archaeology and philology were gradually revealing. A representative example, due to its extensive and obvious use of human sciences to build a rich secondary high fantasy world, is the novella “Dyusandir y Ganitriya” (Djusandir and Ganitrija, 1903) by Luis Valera. This romantic legend about the two young lovers of the title is presented as a story told to the narrator by a Czech archaeologist who had found and deciphered the relevant documents stemming from an imaginary Puruna empire, a fully invented Indo-European ancient civilization in Asia. Valera describes it to minute detail, including the political organization and history of the two Puruna nations, as well as their shared religious beliefs and rituals, as they could have been reconstructed by archaeology, to the point of even discussing divergent hypotheses on the historical reliability of the narrated facts. The extent of Valera’s recourse to the historical sciences was not to be matched for quite a long time, but other contemporary narratives were also using similar methods of subcreation based on the Humanities. Among the examples by renowned authors that could be mention are the historic-looking high fantasy romances by William Morris, both without supernatural features, such as The Roots of the Mountains (1890), and with them, such as The Story of the Glittering Plain (1891), as well as other works rather inspired by ethnography, such as Gabriele D’Annunzio’s short narrative poem “Il sangue delle vergini” (Virgins’ Blood, 1883/1894), and philology, such as J.-H. Rosny aîné’s novella “Les Xipéhuz” (The Xipehuz, 1887), which is presented as a critical translation, including notes, of a document written in a language prior to the first ones documented in Mesopotamia.

Shortly afterwards, following Lord Dunsany’s fictional mythographic works, high fantasy acquired in the English-speaking major nations a critical mass unknown in the other linguistic areas where high fantasy was also first developed. Without diminishing the significance of weird high fantasists such as Clark Ashton Smith and of their French Decadent masters such as Camille Mauclair, high fantasy reached maturity mainly due to the monumental work of two writers, each of them representative of the two main strands of later high fantasy: the one focusing on subcreated history and the other focusing on subcreated myth. Robert E. Howard came first with his stories on the adventures of Conan in Hyboria, a land on our Earth where civilizations thrived prior to recorded history. Although older than Howard, Tolkien published later his narratives set in Middle-Earth, which was a part of Arda, a mythic universe having preceded ours. After them, high fantasy followed its course until today without major changes.[2] Howard and Tolkien did not invent high fantasy, but their work helped it become an accepted and specific sort of fiction. They are, therefore, of paramount importance, also for our inquiry, since they produced important texts suggesting that the scientific contents of high fantasy are not only related to the methods of the Humanities, but alto to their discourses, to the rhetoric governing their conventions when presenting their findings to the scholarly community, as well as to the general public.

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A touch of rhetoric

The rhetoric of the Humanities and generally the human sciences consists in the set of linguistic conventions governing the presentation of their arguments and conclusions, this is to say, the kinds of writing specific to each of them. This particular register allows readers to recognize that a narration of past events is not told as if these events were invented stories, but documented facts in our universe and time, among human beings interacting with each other (historiography), or in a supernatural dimension where gods and godlike entities are shown as really acting (mythography). A specific kind of rhetoric also signals if we are describing the rites and customs of a particular population (ethnography), or if we are rather trying to explain the features of a text, from its language to its deeper meaning, as it can be guessed from it using the philological method. Describing the full range of rhetorical conventions across the different human sciences could be the subject of huge treatises. It will suffice for now that these formal conventions determining the discourses of those sciences are to be abundantly found in high fantasy from its very beginning. Ludwig Bauer already felt the need to explain, using those discourses, what Orplid looked like, and how its culture was shaped, in order to put his literary fiction related to his imaginary island in an apparently factual context. The language of science was then used to present the invented secondary world as having really existed, thus supporting the realistic plausibility of the fictional events presented as taking place in that world. A similar rhetorical procedure was occasionally followed by Howard and Tolkien. Both great masters of high fantasy produced mock documentary writings with the clear purpose of complementing their novelistic subcreation, which lacked any discursive authority, with expository pieces that could have that authority. In this way, their statements about their subcreated worlds seem to be the result of scientific inquiry, at least formally. In Howard, the rhetoric chosen is that of historiography in “The Hyborian Age” (1936/1938), which tells the history of the Earth several millennia ago, when Conan fought against his many enemies in the realms supposedly existing in that distant epoch. For his part, Tolkien began the subcreation of the fictional universe of his novel The Lord of the Rings (1954-1955) by narrating his cosmogony as a piece of mythography in “Ainulindalë,”although this text only appeared posthumously in 1975.

Thus, Tolkien shows that the subcreation of the secondary world could predate the writing of the related fiction itself. Even if the world-building exercise in high fantasy does not necessarily predate the literary operation of the subcreated world, it is often considered convenient to underline its ontological status as an independent and full reality on its own by presenting it as such through rhetorically non-fictional means. A high fantasy book or series may therefore frequently be accompanied by paratexts objectively describing the setting and culture of the relevant world, or by companion books entirely devoted to that description. This is the case of fictional encyclopedias in which the subcreated worlds are comprehensively presented, including their geography, history, social and political organization, among other data. This is the case, for instance, of The World of Robert Jordan’s The Wheel of Time (1997) by Robert Jordan & Teresa Patterson.

In addition to fictional encyclopedias combining texts written in the manner of the various human sciences, there is also several high fantasy books entirely written as if they were compilation of myths, such as O’Yarkandal (1929) by Salarrué. Historiographic accounts also exist in high fantasy, such as the imaginary chronicle of the world of Westeros titled Fire & Blood (2018) by George R. R. Martin. Ethnography has not been neglected either in this genre, since there are some interesting books devoted to the description of the manners and rituals of imaginary ancient civilizations, for example, those of Los zumitas (The Zumites, 1999) by Federico Jeanmaire. For its part, philology, understood as the science of editing, translating and interpreting texts, has inspired the creation of anthologies of pseudo-translated literary documents from subcreated civilizations, sometimes linked to a particular fictional cycle, such as The Rivan Codex (1998) by David & Leigh Eddings, as well as in the form of independent books that suffice, along with the comments of the supposed editor/translator, to subcreate a whole world through the texts allegedly produced there. In particular Frédéric Werst did so in his two volumes of Ward (2011-2014), which are presented as a bilingual edition of a selection of classics of the Ward civilization in French and in the imaginary language of that invented nation, a language created from scratch by the author and whose grammar and vocabulary are fully offered in these two books, thus surpassing the limited attempts of Tolkien at writing texts directly in a subcreated language.

Ward probably represents the extreme point that can be reached in world-building through fictional non-fiction, but all those examples and others that could be mentioned hint at the importance that the rhetoric of human sciences has always had in high fantasy. Even in the usual commercial three-, five- seven- or n- deckers that are currently crushing bookshelves and high fantasy itself under the sheer weight of their literary fat, the unavoidable maps in the printed volumes are to be seen as a token sign of the scientific seriousness of their world-building. Drawing a map is certainly easier than devising a whole language and the culture going with it; it is also easier than telling the whole history of a world beyond the limited sphere of some individual characters. Drawing a map may also prove easier than knowing how to use the language proper to each human science correctly, but the fact that maps of imaginary lands are so pervasive in high fantasy books suggests how closely intertwined this genre has become with the Humanities. Even in the many cases where commercial considerations supersede literary ones, high fantasy seems to be reluctant to cut all ties to science, perhaps because these ties are no less essential to it than they are to ‘science fiction.’

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And conclusions, for good measure

Human sciences are as scientific, albeit in another way, as the applied sciences which have inspired canonical works in science fiction proper such as H. G Wells’ The Time Machine (1895), as well as the social sciences underpinning utopian fictions such as William Morris’ News from Nowhere (1890). They are also as scientific as the natural sciences describing the material universe, including living beings, in xenofictions such as Olaf Stapledon’s Star Maker (1937), to which one could very well add the divine sciences of metaphysics and theology transposed into fiction through symbolic and allegorical works such as George MacDonald’s Phantastes (1858), whereas formal sciences have found some fictional counterparts in mathematical fantasies such as Edwin Abbott Abbott’s Flatland (1884). The relative true cognitive value of those different sciences is open to discussion, but it can hardly be denied that human sciences have allowed us to obtain a wealth of valuable insights about our diverse past on a sound documentary basis, second only to the information gleaned from natural sciences in their field. Since high fantasy is the kind of speculative fiction corresponding to at least some human sciences, it deserves to be considered just as speculative and scientific as ‘science fiction,’ although high fantasy has traditionally been more open to the supernatural, precisely in the same way as human cultures have traditionally been prone to believing in divine interventions as well.

The key to our understanding of high fantasy, as opposed to the usual fairy tale staple with unicorns and elves that often mimics it, is not the supernatural understood as a matter of fact in its fictional universe, but the rational way it approaches it. According to Palmer-Patel, “Fantasy can be defined as a narrative that you use similar structures and language of Mythology, Legends, and Fairy-Tales to create a new world with its own rational laws. As a result, Fantasy fiction is logical even when it is not possible. (…) Fantasy must have internally consistent laws as a point of reference from which the reader can hope to understand the fiction. (…) the Fantasy genre, though often defined by the ‘impossible’, still follows the logic of our current scientific and philosophical understanding of the world.”[3] If magic in high fantasy could very well have stemmed from fairy tales and inherited myths, it is no less true that a mutation occurred in the 19th century that gave rise to a new genre of speculative fiction that cleaves as much as science fiction to the “positivist spirit” and to the “logic of our scientific and philosophical understanding of the world.” In this context, science brings authority, but also ‘realism,’ which is a term that we should understand here as a modern literary approach intended to give fiction an illusory ‘effect of reality’ supported by the authority of science as conveyor of ‘truth(s).’

Certain historical conclusions in a number of human sciences seem to obey more to the prejudices of past mentalities than to the actual reality of the studied cultures, resulting in interpretations that we considered erroneous now, perhaps on the basis of our own biases. This fact should not hinder, however, our recognition of the scientific status of their methods, just as the methods of the natural sciences do not prevent further discoveries from modifying and even refuting previously widely accepted ideas on the material universe. In fiction as well, the human sciences in properly conceived high fantasy are no less logical and rationally sound that the natural sciences in xenofiction and the applied sciences in ‘science fiction,’ both traditionally put under a single taxonomic umbrella, despite their widely divergent ‘scientific’ approaches. In this perspective, and considering that it often borrows the discourses, or at least the maps, typical of human sciences as well, we can only conclude that booksellers were right after all. Indeed, high fantasy is science fiction in its broadest sense.


[1] High fantasy excludes Christianity, as well as any other really existing religion in the present or the past, since such a significant dimension of a culture would deny the secondary world its full completeness and independence from the primary one. This is why the medieval fantasy romances by William Morris, where Christian monks exist as much as papal Rome, are to be excluded from high fantasy, despite Lin Carter’s contention that these romances are the first instances of the genre. There are other works by Morris which would truly qualify as high fantasy, without being in any case the ‘first’ ones. High fantasy had long been invented elsewhere, as we will see.

[2] It could be argued that Ursula K. Le Guin’s high fantasy narratives set in Earthsea are mainly inspired by Ethnology, given the importance in that fictional universe of rituals and ceremonies, whereas history proper, which usually focuses on the secular exercise of power and on the fights to secure it, is downplayed. In this, her Earthsea books were the main literary heirs to an early masterpiece of ethnological high fantasy, Laurence Housman’s novella “Gods and Their Makers” (1897). However, perhaps due to the lesser narrative potential that ethnography has compared to historiography and mythography, contemporary high fantasy has rarely adopted the ethnologic approach as its main tool when it comes to fictional world-building.

[3] C. Palmer-Patel, The Shape of Fantasy: Investigating the Structure of American Heroic High Fantasy, New York, Routledge, 2000, p. 5 (italics in the original).

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The Kaleidoscope Of Hungarian Fantastic Literature In The 21st Century

by Éva Vancsó

Hungarian science fiction dates to the middle-19th century with tales of moon travels and fictional worlds of advanced technology that reflected the spirit of the age more than any other genre. In the years to come, though themes and forms had changed, Hungarian literature mirrored society’s problems, hopes, fears, and dreams. It expressed the terrors of totalitarian regimes and world wars, and later, during the communist culture policy, it either served as a „honey trap” of natural sciences or became the literature of opposition before the change of regime in 1989. For years, only selected Anglo-Saxon/Western SFF works could seep through the crack in the cultural door, but it was swung wide open by the end of the Cold War. The previously encapsulated Hungarian fantastic literature absorbed the influences from outside and started to grow in terms of authors, titles, themes and styles. In this article, I intend not to review Hungarian science fiction and fantasy since the turn of the millennium comprehensively but rather as a kaleidoscope to present the tendencies and genre-defining authors and works in the last twenty-five years. Though the number of SFF texts compared to the number of Hungarian speakers is remarkable, they are essentially not available in foreign languages, so I provide my translation of the titles in square brackets. As many Hungarian authors use exogenous pseudonyms, I give various versions of their names separated by slashes.

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In the Anglophone corpus, cyberpunk emerged in the late 70s and exerted great influence upon Hungarian science fiction in the 90s. Kiálts farkast [Cry Wolf] (1990) by András Gáspár is labeled proto-cyberpunk for the lack of an information revolution. However, it laid the foundations of Hungarian cyberpunk. Besides using genre elements such as the contrast of futuristic technology and a dystopian, collapsed society, Gáspár added a „Hungarian flavor”: the image of a future Budapest, a crowded, multicultural megapolis. Following a dozen short stories in the late nineties, cyberpunk gave rise to some of the most interesting SF novels after the turn of the millennium.

Zoltán László is widely considered to be the most important author of Hungarian cyberpunk.  William Gibson strongly influenced his first short stories, and his debut novel, Hiperballada [Hyper Ballad] (1998, 2005) combines cyberpunk elements, the afore-mentioned Hungarian flavor, and alternate history. In the novel’s alternative future, the change of regime has never happened; the Soviet Union became the world’s number one superpower: it won the technological race, and communism survived in the Eastern Bloc. In László’s world, the Hungarian Socialist Workers’ Party continues to rule the country. The Network Authority controls the citizens’ thinking and behavior, but cyberspace, synthetic implants, and space stations are also part of everyday life, resulting in something we could call CMEA-cyberpunk. Szintetikus Álom by Tamás Csepregi [Synthetic Dream] (2009) is composed of nine noir-cyberpunk short stories linked by the characters. The nonlinear, fragmented novel depicts a Budapest ruled by Pest-Buda Agglomeration after the Q-virus epidemic. The city is surrounded by a 10-metre-high wall and has no connection to other parts of Hungary or Europe. The cityscape has post-apocalyptic characteristics: a “sick, wheezing gigantic bacteria or a great organic jungle of metal and concrete like the stomach of a monster.” In the city, there is deep social and economic division; China bought district 8 for 400 years and became a luxury ghetto called the Chinese Legitimate District. Box City stands in the Hungarian part of the city, a small empire built over the years from waste, plastic, and polythene, where most people live. The Danube, which still exists, dirty and bubbling, and the Chain Bridge, whose ruined pillars are symbols of the balance between familiarity and de-familiarisation. The heroes of the short stories are ordinary people, criminals, policemen, businessmen, outsiders, operators, servants, and victims of the system. László and Csepregi have in common the combination of cyberpunk themes and tropes and the unmistakably Hungarian environment and world view that, following the footsteps of András Gáspár, made 21st-century Hungarian cyberpunk unique.

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In the last years of the 80s, another SF sub-genre gained popularity in Hungary: space opera. After Galaktika Fantastic Books issued translations of three Star Wars novels (The New Hope, The Empires Strikes Back and Return of the Jedi), the publishing companies of the early nineties tried to ride the popularity of the movies. The Han Solo trilogy by Dale Avery/Zsolt Nyulászi hallmarked this attempt, bearing all the characteristics of the era’s predatory capitalism: the sequels about the adventures of their eponymous hero were unofficial and unauthorized but published in 120.000 copies, attracting thousands of readers to space opera.

The popularity of these Star Wars novels opened the way for other space operas, firstly translations and derivative stories, but it was only a matter of time before someone noticed the opportunity to create new worlds. Or someones. In 1999, Harrison Fawcett/Fonyódi Tibor, who wrote about the space adventures of the tough soldier Brad Shaw, and Anthony Sheenard/Szélesi Sándor, who created the crazy and impudent character of York Ketchikan, decided to tie their stories together and create a shared fictional world to write in. The collaboration started in the anthology Aranypiramis [The Golden Pyramid] (2000) with two long short stories, and what follows is SF history. The jointly developed Mysterious Universe setting became a vast and complex multidimensional world of super-civilisations, super-weapons, strange races, mythical or mystical events, and the detailed world-building comes with intricate plots and the interplay of advanced technology and socio-political dynamics. The two founding fathers have their unique contribution to the world: Harrison Fawcett is still known for the epic scale battles and intricate plots, while Anthony Sheenard focuses on character-driven stories and philosophical questions, with the novels often exploring psychological and ethical dilemmas.

The Mysterious Universe now consists of thirty-four novels and four anthologies by more than twenty authors. Due to the dimensions of the franchise and the collaborative nature of the series, with multiple authors contributing to the shared universe, allowing for a diversity of stories and perspectives, MU has a significant place in Hungarian science fiction literature with a regular and enthusiastic readership.

Gothic Space-Dark Space intended to follow the success of Mysterious Universe, building a shared universe with several authors. The five published novels are retro-futuristic military fiction that depicts epic battles combined with 19th-century maritime technology, following this, however, the series was abruptly discontinued.

Space opera genre codes were later extended in different directions, preserving the epic scale and space adventures but introducing new perspectives. The Csodaidők series [Wondrous Times] (2006-2010) by Etelka Görgey tells a family history set in 3960, presenting different worlds, cultures, and societies through the lens of three characters in diverse social situations. The Calderon series by On Sai/Bea Varga is a knight’s tale in outer space: laser guns, space fleets, cleaning robots, and space cruisers co-exist with aristocratic traditions, balls, and chivalry. In Afázia [Aphasia] (2021) by Katalin Baráth the inhabitants of the artificial planet Pandonhya (originally Pannonia) are the last to use language as a means of communication, as a commodity – or as a weapon. The novel is a love letter to the Hungarian language and a clever critic of contemporary societies wrapped up in the cloak of science fiction. On the other hand, the Esthar series and other novels by Michael Walden/Szabolcs Waldman shift towards fast-paced military fiction that even dares to involve fantasy elements. The MU novels and these extensions of the traditional codes assure Hungarian space operas’ survival and sustained popularity in the 21st century.

Anthony Sheenard/Sándor Szélesi, the co-creator of MU, is one of the most prolific authors of 21st-century Hungarian science fiction and adopts a peculiar approach to the genre, being often labeled a genre-punk for that. Having published his first fantasy stories in 1994, he had since then explored various subgenres and themes. He wrote a classical sci-fi novel about a generation spaceship (Városalapítók [Settlers], 1997), a human-centered story about a father and son, and two confronting worlds (Beavatás szertartása, [Rite of Passage], 2009). Pokolhurok [Hellgrammite] (2016) is a contemporary fiction and serious thought experiment with perfectly balanced dramaturgy about a sociopath who develops a virus that can commit genocide based on genetic race markers. Szélesi was honored with several awards, including the Best European SF Writer award at the EuroCon of Copenhagen in 2007.

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While new sub-genres and authors gained popularity, there is continuity with the 80s and 90s science fiction regarding themes and narratives. Galaktika magazine mainly focused on short stories, reviews, and popular science articles. Kozmosz Fantasztikus Könyvek (later Galaktika Baráti Kör) published novels between 1972 and 1994 and played a determining role in the history of Hungarian science fiction before the transition both in terms of titles and number of copies. Galaktika magazine was re-launched in 2002 – the book publishing division in 2005 – and remains today an essential component of Hungarian SFF, providing readers with classical science fiction texts by well-established “great old authors” such as István Nemere (with more than 700 novels) and Péter Zsoldos (whom the Hungarian award is named after) along with contemporary novels by significant writers of the 21st century. Though sales figures have decreased drastically since the 1990s, the media group remained important in Hungarian genre literature.

The alignment of Hungarian science fiction with contemporary international (mainly British-American) trends started in the second half of the 2000s, coinciding with the rising interest in trans- or posthumanism. In this context, Brandon Hackett/Markovics Botond represents Hungarian mainstream science fiction.

His first novels were space operas, but later, he turned to current topics with action-oriented plots, applying posthuman/transhuman perspectives. Poszthumán döntés [The Posthuman Decision] (2007) and Isten gépei [Machines of God] (2008) focus on the impact of technological development on society, the evolution of humanity under specific conditions in the diaspora or on the verge of technological singularity. His time travel duology Az időutazás napja and Az időutazás tegnapja [The Day of Time Travel, The Yesterday of Time Travel] (2014, 2015) explores a new aspect of this classic genre trope: social consequences. When time travel becomes widely available, hundreds, thousands, and millions of people grab the opportunity, resulting in chaos. Money ceases to exist, political structures fail, technological development is meaningless, and the process must be stopped, or the entire human civilization is at stake. Later novels by Markovics have taken up current phenomena and, in the best traditions of science fiction, extrapolated them to the future. Xeno (the title is a derivation of xenophobia) depicts an Earth ruled by a highly developed alien civilization that forces migration between different alien worlds with all the political, economic, and environmental consequences of the nine billion “Xenos.” Eldobható testek [Disposable Bodies] (2020) returns to transhumanism and examines the effect of digitized consciousness with printable, disposable bodies, the newhumans. His latest work, Felfalt kozmosz [Devoured Chosmos] (2023), addresses the problem of Free Will, combining philosophy and cosmology in the fate of three siblings. Markovics’s interest in technological development and its influence on humanity is in the best traditions of science fiction, making him one of the most significant Hungarian authors of the genre.

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Parody or satire has been present in science fiction since the beginning of the 20th century. Tibor Dévényi’s satirical short stories were popular in the 1980s. In contemporary genre literature, the books of Lajos Lovas follow the tradition of satirical-comedy-adventure novels with a great deal of social commentary. For example, N (2010) is about a young man born in 2067 who is suffering from amnesia and stumbles into absurd adventures in 2007. The novel creatively and entertainingly holds up a mirror to Hungarian society.

In line with international trends, contemporary and genre literature boundaries have started to crumble. Outside science fiction, literary authors also tend to apply sci-fi themes and tropes in their works. The Virágbaborult világvége [Blossoming Apocalypse] by Imre Bartók, a philosopher and aesthetician, established a new hybrid genre that could be called philosopher-horror. A Patkány éve, A nyúl éve, A kecske éve [The Year of the Rat, The Year of the Rabbit, The Year of the Goat] (2013, 2014, 2015) revolves around three philosophers, Martin, Karl és Ludwig, who are a kind of superhumans – their bodies are covered with titanium plate, harbouring a tiny reactor inside. The three philosopher-psychopaths either argue about ontological questions or torture and kill humans in New York, which is facing a bio-apocalypse. The second and third volumes follow the philosophers as old men without implants and expand the apocalyptic story to other cities.

Űrérzékeny lelkek [Space-sensitive Souls] (2014) by József Havasréti is a similar experiment about the boundaries of contemporary literature. Havasréti has borrowed the tropes of the crazy scientist and space travel, extrapolated social criticism from science fiction, and merged it with an alternative cultural and art history of the 20th century.

György Dragomán is a prominent author of Hungarian contemporary literature known for his attraction to science fiction. On qubit.hu, Dragomán started to pursue his interest. From 2019, he regularly published short sci-fi and fantasy (or fantastic in the broad sense) stories, later compiled in the anthology Rendszerújra [System Reboot] in 2021. Most stories focus on characters facing oppression and all-encompassing control in totalitarian, dystopian worlds. They have two choices: they follow the rules and adapt to the brave new world or try to rebel and mostly die.

These experimental contemporary science fiction texts received mixed reactions from the audience. The critics highly appreciated the novels of Bartók and Havasréti. However, the novel did not meet the science fiction readers’ expectations because it lacked the consistent use of genre codes and tropes. This criticism has a long history from the middle of the 20th century when contemporary authors ventured into science fiction and faced the same reception. The general „assessment” of György Dragomán turns this approach inside out; he is mostly praised for writing, among others, science fiction too, but at the same time, he is still not considered to be a real SFF author by the Hungarian genre community.

Thus, the old truth that literary and science fiction writers do not mix still applies despite the blurring of genre boundaries. The distinction is dictated partly by traditions and partly by completely different readerships.

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YA literature has penetrated contemporary Hungarian SFF (YA fantasy shall be discussed later); ­it is considered a “gateway drug” to fantastic literature, and specialized publishing companies strive to respond to the growing demand for novels that describe a science fiction setting and feature a young protagonist/narrator who addresses both classical sci-fi and age-specific problems.  However, this interest of young readers is not reflected in the number of YA sci-fi novels written by Hungarian authors; successful foreign books and franchises dominate the market.

The Pippa Kenn duology by Fanni Kemenes is the exception, depicting a post-apocalyptic future where a synthetic virus infects humanity, and some survive due to genetic engineering while others become bloodthirsty “palefaces”. According to YA cliches, the young protagonist, living alone in a cottage in the forest, believes she is the last human until she meets a boy and discovers the colonies’ existence.

The Oculus novels (2017, 2019) by A. M. Amaranth/Péter Holló Vaskó are the closest to foreign YA dystopian trends. On planet Avalon, elderly people become blind and see through the eyes of their oculus, slaves deprived of their personality. The story is narrated by a young female oculus, and the novel aims to balance serious questions about slavery, political structures, and the age-specific problems of a young girl. The Overtoun-trilogy of R. J. Hendon/Juhász Roland is at the higher end of the YA age range (above the age of 17). The novel thematizes the relationship between (trans)humanity and nature. It depicts the world of Overtoun where harmony between nature and man is lost and animals are unwanted creatures, conflicting it with the perspective of the “mongrels” or the bio-robots called medeas.

Contrary to international trends, a surprising sub-genre or subculture appeared and seems to attract young readers: steampunk. With a long tradition dating back to the 19th century, it has an active community that regularly organizes events. However, these festivals and design markets focus on commodities and fashion (jewelry or costumes) rather than literature. From the beginning of the 2000s, some authors innovatively applied steampunk elements, combining with urban fantasy (Nagate novels by Zoltán László) or a noir atmosphere (Viktor Tolnai). The traditional steampunk setting and the adventure-driven plot found their way into YA literature. Phoenix Books, dedicated to providing children and young adults with fantastic literature, has published several steampunk stories for young readers of 9 to 16. Holtidő [Dead Time] (2017 by Holden Rose/Attila Kovács) follows special cadets in a world of mechanical devices, Hollóvér [The Blood of the Raven] (2018) by Peter Sanawad/Péter Bihari tells the story of the last scion of the legendary Hunyadi family in a parallel universe of magic and strange machine. The eight volumes of the Winie Langton series by Vivien Holloway/Vivien Sasvári (from 2014) take young readers on adventures to London in the 2900s. All novels have in common their steampunk background, the role of machines, and embracing the traditions of YA literature, such as featuring a teenage protagonist, conversational style, and light-hearted jokes.

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Nowadays, Hungarian science fiction is diverse, preserving some old-school storytelling but embracing different voices in themes, styles, and approaches, even reaching out to young readers. However, the readership and popularity of Hungarian science fiction literature is, at best, stagnant. The number of published science fiction novels has been decreasing, as well as the number of copies printed and sold since the 1990s. There is also a noticeable shift towards fantasy and other fantastic genres, such as weird or less and less clear-cut genre categories, in line with worldwide trends. The litmus paper for this tendency is Az év magyar science ficiion és fantasy novellái [Science Fiction and Fantasy Stories of the Year] anthology series since 2019, in which fantastic stories (in the broad sense) now are in the majority over traditional science fiction, and its publisher, GABO, adapts to this trend in its portfolio. The conditions of the Zsoldos Péter Award have also adjusted to the changing circumstances as a paradigm shift in Hungarian fantastic literature. The Zsoldos Award was established in 1998 to honor the best science fiction novels and short stories of the year, but in 2019, the organizers opened their doors to all fantastic genres, including fantasy, supernatural horror, and weird. Since then, the tendency to talk about speculative fiction or fantastic literature without distinguishing sci-fi, fantasy, or other genres has grown stronger.

Before 1990, fantasy was the younger brother, the “marginalized another fantastic genre” because only a very few classical texts were translated and published before the change of the regime. The spread of role-playing games had a crucial role in the rapidly increasing popularity of fantasy in the 1990s. Wayne Chapman (the pseudonym of already mentioned András Gáspár and Csanád Novák) played AD&D and began to publish the stories they had crafted as dungeon masters in the game’s fictional universe. Later, in light of the novel’s success, they established a publishing company and developed the only Hungarian role-playing game, M.A.G.U.S. In the last thirty years, despite copyright debates, opposing canons, and changes to the publishing company, more than one hundred M.A.G.U.S.-related novels and anthologies were published by dozens of authors, being one of the utmost achievements in Eastern European fantasy.

The other central fantasy hub and circle was Cherubion Publishing Company from 1991, which built a team of authors churning out fantasy (later science fiction too, but this branch remained a minority) novels and anthologies under British or American-sounding pseudonyms. The Cherubion books established the Hungarian sword-and-sorcery and dark fantasy literature based on existing Western fantasy tropes, races, and characters. The company intentionally and regularly published pulp novels by Hungarian authors with many copies, serving the infinite need for adventurous fantasy stories. The publishing company’s driving force, editor, and mastermind was the founder, István Nemes, who, under the pseudonyms of John Caldwell or Jeffrey Stone, became one of the most influential fantasy writers from the middle of the 1990s. Some of today’s important authors also started their careers in the Cherubion team, such as Anthony Sheenard/Sándor Szélesi, Harrison Fawcett/Tibor Fonyódi or János Bán who later became famous for history novels about the Hunyadi family.

The significance of M.A.G.U.S and Cherubion lies in establishing the readership of fantasy almost out of nothing, popularizing the settings, themes, and characters among mainly young readers who often remained consumers of fantasy as they grew up. Though publishing companies came and went, sword-and-sorcery novels continue to be published today. For instance, the Kaos series about the half-ork Skandar Graun and other popular franchises still run re-prints of old stories interspersed with novelties, thus supplying members of this subculture with a steady flow of new books.

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The interest in Hungarian mythology started in the early 2000s to refresh fantasy with new themes, worlds, races, and characters. Sándor Szélesi’s Legendák földje [Land of Legends] (2002, 2003) tells the story of the Ancient Hungarians, a Scythian ethnic group in 3000 B.C. The Hungarians wander in steppes, and magic is an inherent part of their world: shamanistic practice works, fairies walk the earth, and the heaven-high tree connects the realm of gods, humans, and the underworld. The trilogy revolves around two clans, their rivalries, and battles that involve the fairies climbing said tree. Through these adventures, the novels depict the shift of paradigm, a change of approach to magic from diffuse shamanistic practices towards a more codified set of so-called Táltos beliefs.

Since the 2010s, Hungarian folklore has appeared more and more often in fantasy novels, drifting apart from English-Germanic-Greek mythologies and mythical characters. At first, YA novels started to infuse elements of Hungarian folk tales into fantasy novels. The Ólomerdő series [Lead Forest] (2007, 2014, 2019, 2020) by Csilla Kleinheincz depicts a unique world of humans, fairies, and magic where the reader can recognize the well-known folk tropes such as the presence of number three, the miraculous stag, dragons, as well as stepmothers with dubious agendas. The re-imagination of Budapest (or any other Hungarian city) in urban fantasy became popular in the 2010s. In Túlontúl [Far Beyond] (2017) by Ágnes Gaura, a fan of fairy tales seeks purpose in her life while Hungarian, Transylvanian, and Moldavian folk tales mingle with daily reality. Egyszervolt by Zoltán László [Once upon a Time] (2013) is a traditional intrusive fantasy inspired by Neil Gaiman’s Neverwhere, where the protagonist becomes aware of a secret Budapest that lies under the surface and explores this secondary world. More recently, Egyszervolt was followed by less traditional urban fantasy works, such as Pinky (2016) by László Sepsi, in which a nameless city, which might as well be Budapest or New York, has its hidden secrets and streets populated by elves, werewolves, and vampires. Csudapest [WonderPest] (2020) by Fanni Sütő can also be considered urban fantasy, consisting of short stories, blog entries, and poems with one common feature: describing Budapest as simultaneously familiar and magical.

Meanwhile, the Hétvilág [Seven Worlds] (2016) trilogy by Emilia Virág was the first folk urban fantasy novel aimed primarily at adult readers. In her book, fairies and bogeymen walk the city jungle, offering a bestiary of Budapest. The story was published by Athenaeum, which mainly publishes popular science volumes and contemporary literature, indicating the blurring of boundaries between genre and belles-lettres.

In Ellopott troll by Sándor Szélesi [The Stolen Troll] (2019), Budapest is populated by creatures of ancient Hungarian and European mythology that merge into our well-known modern world of cars, smartphones, and computers, mixing folk magic and ordinary 21st-century life. The protagonist is a detective working at the Department of Magical Creatures with a shaman, a siegbarste, a werewolf, and a sorcerer. Against the background of a folk-urban fantasy world, the story follows an investigation after a disappeared troll that leads to the labyrinth under Buda Castle, where the Prime Táltos is searching for the spring of eternal life.

Magic school novels have also sprung up in the wake of successful franchises in foreign fantasy. Vétett út [Wrong way] (2023) by Veronika Puska tells the story of two young men who study at a school led by an order of wizards in the 1990s. However, the novel twists all the expectations of a magic school fantasy in its world and style. The universe is based on Hungarian folk tradition, practice, and rhymes, like stealing the shadow of someone. However, the school is a secret society, and what the protagonists learn and are expected to do is often morally questionable, resulting in an inverted, dark, cruel folk-fantasy novel.

These stories have in common that they mostly take place in Budapest or at least in a version of the city that also relates them to urban fantasy. This subgenre has become popular in Hungarian fantasy in the last ten years. The Legendák a bagolyvárosból [Legends from the Owlcity] (from 2018) series by Gabriella Eld is a YA urban fantasy about young people with unique talents (seeing into the future for one second, having a conscious shadow) who are persecuted by the dystopian state of Imperium. The setting is a dark and crowded metropolis bathing in neon lights. However, the novel focuses more on the characters than on worldbuilding. Főnix [Phoenix] (2023) by László Szarvassy turns upside down the usual elements of urban fantasy, placing the subgenre’s plot and typical characters in the Hungarian countryside. A young man dies in a bus accident and… wakes up to experience the benefits and, mainly, the unpleasant consequences of being an immortal in the employ of a goblin.

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In recent years, contemporary Hungarian fantasy has moved away from classical sword-and-sorcery and urban fantasy, producing innovative and original novels that do not lend themselves to be classified into genres or subgenres, and it becomes more accurate to use the broader term: contemporary fantastic literature.

Anita Moskát is the emblematic figure of this trend. In her first novel, Bábel fiai [Sons of Babel] (2014), “dimension portals” connect contemporary Budapest and a parallel-universe Babylon where the tower of Babel is being built. Horgonyhely [Place of Anchorage] (2016) leaves completely behind the fantasy tropes, depicting a universe where only pregnant women can travel (all the others are anchored to the place where they were born). Some women who eat soil or dirt empower themselves with Earth magic. These foundations of the fictitious world raise questions about gender and social hierarchy in a new light that has never been represented in such a detailed and realistic way in Hungarian fantasy. Her following book, Irha és bőr [Fur and Skin] (2019), likewise addresses social issues, talking about a “new creation” when animals begin to turn into humans all around the world. In the creation waves, they pupate, and a transition begins in which human limbs and organs replace animal parts. When the transformation does not end in death, it produces hybrid creatures. Moskát’s novel revolves around these creatures’ fight for social and political acceptance.

Mónika Rusvai is a researcher of plant-humans in fantasy fiction, and in her second novel entitled Kígyók országa [Country of Snakes] (2023), past and present are connected by a kind of magical network. One of the protagonists during the troubled times of the Second World War can bind and loosen these connections, to take away bad memories or make deals with magical characters. The novel addresses the consequences of repression because the enchanted or tied memories of feelings survive in a forest where people have to face them at some point.

Outside the fantasy genre, literary authors added supernatural and fantastic elements in their novels, mostly labeled magical realism. Notable works in this vein are the Bestiárium Transylvaniae [Transilvanian Bestiary] 1997, 2003) series by Zsolt Láng, a combination of magical realism and history. Its structure follows the famous natural history books of the time, the bestiaries, various real or legendary animals, such as the visionary human-faced parrot, the sunfish, the singing worm or the deathbird that sings an impenetrable silence, are the organizing principle of the chapters. Likewise, A könnymutatványosok legendája [The Legend of the Tear Showmen] (2016) by László Darvasi is a historical tableau of the Turkish occupation and the re-occupation of Buda (from 1541 to 1686) with the realities of the Middle Ages and magical elements. 

Fantasy, which was adventure-based and primarily aimed at young audiences from the early nineties, has grown up with its readers. Now, it offers a genre code to address complex and relevant issues and bring magic into ordinary life.

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In addition to science fiction and fantasy, other niches have appeared in the field of fantastic genre literature. Horror, or fantastic horror, was marginalized till the middle of the 2000s, and even well-known foreign works were neglected, only some of Stephen King’s and a few other exceptions made it into local circulation. When the literary heritage of Lovecraft started to become more and more popular, fan clubs were established, and magazines like Asylum and Black Aether published the first weird and horror short stories until this niche attracted more prominent publishing companies.

The watershed was the publication of Odakint sötétebb [Darker Outside] (2017) by Attila Veres, a genre-establishing work on the boundaries of weird and horror. The novel follows Gábor who flees from Budapest to work on a farm in the countryside. However, the animals he works with are not usual terrestrial ones. Thirty years ago, uncanny creatures appeared in the woods, the cellofoids. It soon turned out that the milk of these sloth, part cat, and part octopus animals, could cure cancer, so cellofoids were hunted almost to extinction, and now they live in a reserve. Gábor faces weirder and weirder events; some Lovecraftian evil is lurking in the woods, and the apocalypse is approaching.

The novel opened the way for weird and horror books. Attila Veres published two books of short stories, Éjféli iskolák [Midnight Schools] (2018) and Valóság helyreállítása [Restoration of Reality] (2022) and the horror-weird anthology Légszomj [Breathlessness] (2022) introduced new authors, and innovative approaches to the fantastic from established ones. Termőtestek [Carpophores] (2021) by László Sepsi is a weird-bio-horror about the town of Hörsking, the city of fungus that feeds on the dead and spreads a drug that controls the town and its people. The novel combines the elements of horror, noir, thriller, and the description of a psychedelic trip, contrasting the familiar milieu and the surreal.  

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Time travel narratives were a recurring theme in Hungarian fantastic fiction from the eighties, focusing instead on the possible social-historical consequences; the technology is rarely described, or treated as ancillary. These time-travel stories address the problem of changing history (the past or present) and the influence of individuals on historical events. The interest in changing the course of history continued in alternate history novels from the 2000s. Fantasy novels, such as Vadásznak vadásza by Sándor Szélesi and Isten ostorai [Scourges of God] (2002) and its five sequels by Tibor Fonyódi apply elements of alternate history, tying these together with ancient Hungarian mythology.

A szivarhajó utolsó útja [The Airship’s Last Journey] (2012) by Bence Pintér and Máté Pintér explores the consequences of a Hungarian victory at the revolution and war of independence in 1848-49. The YA novel describes a steampunk world where Lajos Kossuth founded the Danube Confederation, which became a utopian state. The book offers Verne-style adventures and humorous allusions and analogies to real history. Another take on alternate history is Szélesi’s Sztálin, aki egyszer megmentettte a világot [Stalin who Once Saved the World] (2016) taking up the sombre theme of Joseph Stalin and subverting it into a satirical novel where all the seemingly incongruous historical details of the 20th century are true and accurate, but mixed up with incredible adventures and plot-twists.

A more serious approach to alternate history is represented by two anthologies of the publishing house Cser Kiadó, written by well-known contemporary authors. A másik forradalom [The Other Revolution] (2016) offers alternative versions of the 1956 Revolution in various styles. The what-if thought experiments resulted in Hungary joining the United States, Arnold Schwarzenegger attacking 60 Andrassy Avenue, the symbolic place of communist oppression or establishing the Danube Free Confederation, while others applied a personal, human-centered approach. The second volume, Nézzünk bizakodva a múltba [Let’s Look with Confidence to the Past] (2020), takes the concept but explores different outcomes of the Treaty of Trianon, which led to the dismemberment of Hungary at the end of World War One and remains an important touchstone in the country’s collective memory. Both anthologies push the boundaries of alternate history but have the great merit of putting the genre on the map of contemporary Hungarian literature. 

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Considering the small window of opportunities before 1989, Hungarian fantastic literature has come a long way. From the early sparks of newly-experienced freedom and capitalism, a wave of Anglophone influence, through the years of experimentation, to the 21st century, it seems to have found its place. The diversity of sub-genres, narratives, and styles harbour a unique local touch, and many novels preserved some Hungarian flavor amidst the flood of foreign influences. The present author is confident that science fiction, though now slightly marginalized, will regain its strength, and the balance among different fantastic genres and sub-genres will ensure a colorful kaleidoscope through which readers can look at reality. Hopefully, in the future, fantastic Hungarian literature will be translated and published abroad to be accessible to a broader readership.

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Bio:

Éva Vancsó is a Ph.D. student at the Modern English and American track of ELTE Doctoral School of Literary Studies. Her research focuses on the representation of women and the presence of female monsters in fictional worlds. Besides her doctoral research, she examines contemporary Hungarian SFF and is especially interested in utopias-dystopias and the depiction of social issues.

The Ocean Of Stories Upon Which We Sail

by Mina

This article is woven around a wonderful speech given by Salman Rushdie when he was awarded the Peace Prize of the German Book Trade, as part of the Frankfurt Book Fair. For him, authors (consciously or subconsciously) borrow from existing stories and add their own twist, so books “…come from other stories, from the ocean of stories upon which we are all sailing. That’s not the only point of origin: there’s also the storyteller’s own experience and opinion of life, and there are also the times he lives in. But most stories have roots in other stories, which combine, conjoin, and change, and so become new stories.”

Authors thus translate their personal mental and emotional universes into stories but also the political, historical, social and cultural currents that flow around them. Their translation of their realities is imperfect and highly subjective; their works are then read by imperfect readers who will interpret what they read to fit into their own realities and a game of “Chinese whispers” begins. As Michael Moynahan SJ tells us in his poem Incarnation:

“If communication is not
what you say but
what people hear,
then what we said
was warped and wrenched…”

No author writes in a vacuum and SF stories reflect not just rockets, moon landings, computers, the internet, smart phones, bionic limbs and other inventions, but also geography, ancient and recent history, changing cultural mores and trends of thought. And, as Rushdie reminds us, they reflect the fiction we read or watch, as many of us spend far more time dipping into fictional worlds than in watching or reading the news. So I thought about what I had read or seen recently to see what narratives I could discern as an imperfect reader/viewer. I’d like to stress here that I made no effort to find obscure narratives: all my examples are taken from my everyday life, for example, from links shared by friends, the ezines I review, Amazon Prime and the good films that go to die on international flights. And I am most definitely not exempt from subjective opinions.

To begin with an important attitude for me when reading: I particularly enjoyed the easy acceptance shown in Once Upon A Time At The Oakmont by P. A. Cornell that people are entrenched in their times (and places), with the narrator telling us at one point: “I smile. You have to accept this kind of thing when you’re a resident of The Oakmont. Times are different, and each one has its own set of values and attitudes that will inevitably become obsolete as the sands of time continue to fall.” The Oakmont is a block of flats built over a time vortex. As the building manager explains to us: “Time is nothing . . . and everything. It doesn’t actually exist, because we made it up, but if it did exist, it wouldn’t run in a line; it would run in a circle…Time moves differently at The Oakmont. We can touch it at any point in time or at all points at once.” The narrator, Sarah, tells us of residents she knows and the rules (of which there are many) that govern The Oakmont. We learn of her lover, Roger, and her friends, all coming from different eras. I’m not suggesting that the tolerance predicated in this tale should be confused with fatalism, or a laissez-faire attitude, just that it is to be espoused and defended.

Moving on to examine some of the social and cultural currents flowing around us, we find gentle but unapologetic feminism and the blurring of gender identity in Mountain Ways by Ursula K. Le Guin. Although the story is ostensibly about a world where two mixed-couple poly-relationships (a “sedoretu”) are the norm and the lesbian protagonists have to find a way around this stricture, it is much more about couple and group dynamics. What makes it really interesting is its exploration of what navigating family/group dynamics involves. I love Le Guin’s psychologically complex tales and this particular one was originally published in 1996, reminding us that the blurring of genders (and roles) happened well before we invented new labels for it.

“Anti-colonialism” is given a wonderful new twist in the short story Death Is Better by Oluwatomiwa Ajeigbe, which weaves robots and slavery together. The protagonist and his sister are attempting to escape a plantation on another world that is guarded by armed bots, including a behemoth. They are willing to risk their lives because death is better than slavery. In the chaos they unleash, it is unclear whether they manage to escape or simply find freedom in death. A nice detail in this tale is a reference to how albinism can ostracise you in a dark-skinned society (it is considered a sign of bad luck in the West African Mandinka culture, for example).

“Pro-choice” is very much part of Always Personal by Rich Larson, which follows a detective as she investigates murder cases involving “inverse stabbings”. It could be a normal detective story, one that involves DNA and bioprinters that don’t exist (yet), but the victims all fall into a “pro-life” mould stereotyped as hypocrites: victim A, who had anonymously donated to abortion clinic protests and blockades all his life; victim B, who had attended them and also impregnated two separate underage girls in his younger days; victim C, who had refused to operate on a pregnant woman even as sepsis set in, losing his license but gaining a fortune in political following. The detective clearly empathises with the perpetrator’s “calcified anguish” as she (the detective) lost a friend to a car accident as they drove overnight “to get over the right state line”. This particular topic can turn stories into unreadable diatribes but the author gives us a good yarn whilst making his opinion clear on a divisive issue.

The author of Muna In Barish, Isha Karki, would fall under the “BIPOC” (black, indigenous and people of colour) label. We follow Muna of the Nehiri minority (she has horns and dark umber skin, and legend has it her people once had wings) as she survives in the city of Barish. She has found work and apparent shelter in a bookshop, working for Arethor. But as we witness her working days, we realise that Arethor uses apparent kindness to exploit and bully Muna; behaviour that Muna cannot acknowledge even to herself or she will be left unemployed and homeless. Muna wants to be a word-weaver, just like Lenore Phoenix who has a bestselling series about a Halfborn like her. Her secret joy is her correspondence with her hero. One day, she meets Karabel of the Senai minority (with pointed ears and keen hearing). And she finds friendship, warmth, understanding, companionship and an equal. She eventually learns that Karabel is Lenore’s downtrodden ghost-writer and responsible for the book series and correspondence that have sustained her through the worst. And Karabel has a plan for their future. It is a beautifully written, psychologically complex story by a word-weaver who plays expertly with intertextuality (stories within stories). And it is a hymn to friendship and finding a sense of community. And all this without making the reader feel that they have to be BIPOC to empathise with the characters or enjoy the story. But I do sometimes wonder if authors who are labelled BIPOC, or anything else for that matter, would prefer their tale to stand on its own merits, as this one most definitely does.

The film Vesper (a Lithuanian/French/Belgian collaboration) is set in the aftermath of ecological disaster accelerated by bio-engineering gone wrong. Vesper, the main character (arguably “enby”), is tough yet curiously innocent. The other main character, Camellia, is a bio-engineered, sentient being. The relationship between the two has sexual and incestuous undertones, as they in turn become parent, lover and friend to each other. This biopunk tale creates a bleak future with only seeds of hope at the end. The brightest spark is the main characters’ kindness, loyalty and sense of honour in a world bereft of all three. Such admirable character traits are gender-less, I would argue. And if you park all preconceptions at the door, you can truly enjoy the scene where Camellia, who is generous and kind by nature, reads a children’s book with Vesper and shows her what animals the latter has never seen actually sound like. Vesper finds a moment of shared laughter and freedom, pretending to howl like a wolf.

In Philoctetes in Kabul, Deborah L. Davitt weaves together the life of a modern-day (American, white, male) soldier and that of Philoctetes in the Iliad. An anonymous soldier is discharged from the army on medical grounds, having been betrayed and abandoned by friends. After losing his wife and job, the two old comrades who betrayed him invite him to work with them as military contractors. It is a sad and reflective tale, with hints of a past life. It shows what living with a chronic, invisible disability is like. Whether or not you feel sympathy for the protagonist is probably coloured by geography, but it is a well-written story tackling PTSD with compassion. Point of view is everything, as Rushdie tells us: ”Peace, for Ukraine, means more than a cessation of hostilities. It means, as it must mean, a restoration of seized territory and a guarantee of its sovereignty. Peace, for Ukraine’s enemy, means a Ukrainian surrender. The same word, with two incompatible definitions.”

I liked the film After Yang (based on a short story by Alexander Weinstein) because it subtly shows different points of view. For me, the most interesting thing is not the “techno-sapien” Yang himself, but what Yang meant to each family member (each with different ethnic origins), which we slowly discover as the film gently unfurls. We see how Yang filled gaps in the family, which now has to learn to function again without him. Also, Yang is owned by the family, so he is technically a slave yet, as the film progresses, we see that he had his own motivations and relationships outside the family. Interestingly, I have yet to read a review that tackles the fact that Yang is presented as sentient but lacks freedom, both because he is bought, sold and refurbished like an object, and because he is given very specific programming to suit his host family. The Guardian describes this film as “a pregnant meditation on grief, loss, memory and consciousness” – it is that too.

In Negative Theology of the Child from the ‘King of Tars’ by Sonia Sulaiman, the author muses on the nature of being other: “I am Palestinian. I know the horror that our syncretic and chaotic loves of mixing and miscegenation had on visitors and colonists. And so, it is my place to pick at the threads that the English poet has woven… Through that hole will be born something Other…Will that mother and father follow their child out of this textual hell? Would they learn to extend love to the flesh, to reach out toward the world as it is: ambiguous, and gloriously chaotic?” This tale shows us that religion and race are not past bones of contention, they remain areas that still lead to (often armed) conflict in today’s world.

Religion, or at least the Christian concepts of good and evil, are tackled with humour in the series Good Omens. The strongest part of the show is the complex relationship between the angel, Aziraphale, and the demon, Crowley. In season 1, based on the book by Neil Gaiman and Terry Pratchett (and remaining reasonably faithful to it), they are unlikely friends; season 2 goes beyond the book and starts moving the relationship towards the romantic. I have no problem with that but would have preferred them to remain loyal friends, and I refuse to say “just friends” because that cheapens friendship and reverts to the trope that the main relationship in a story must be romantic. Also, I like how the series blurs the lines between the good and evil characters, with the angels behaving no better than the demons at times. Many of the angels and demons are depicted as having very linear, unquestioning minds. Crowley and, to a lesser extent, Aziraphale are the only ones dealing in shades of grey, with Crowley seeing them as dark grey and Aziraphale as light grey. Sin noticias de Dios (No News from God), an older Spanish/Mexican film, also has a great partnership between an angel and a demon, who speak with each other in Latin, and postulates a heaven that is getting rather empty and a hell that is overcrowded.

To Rushdie, freedom of expression is paramount: “We live in a time I did not think I would see in my lifetime, a time when freedom-and in particular freedom of expression, without which the world of books could not exist-is everywhere under attack from reactionary, authoritarian, populist, demagogic, narcissistic, careless voices; when places of education and libraries are subject to hostility and censorship; and when extremist religion and bigoted ideologies have begun to intrude in areas of life in which they do not belong. And there are also progressive voices being raised in favour of a new kind of bien-pensant censorship, one which appears virtuous, and which many people have begun to see as a virtue. So freedom is under pressure from the left as well as the right, the young as well as the old.”

The “bien-pensant censorship” is clearly a reference to the (mis)use of “woke-ness”, which has its roots deep in the fight for racial justice in the US (leading to the accusation of the cultural appropriation of the term “woke”). Star Trek Discovery is now bursting with strong female leads and the first gay, “enby” and trans crew members. In season 2 of Picard, Seven is openly bisexual though it doesn’t go beyond chaste kisses in the Star Trek universe (the bickering is fun though). I have no problem with any of this but can’t help feeling that it is sometimes cosmetic or skin deep, delivered because it’s expected by some audiences, rather than a true exploration of diversity. I found more depth in Death Comes for the Sworn Virgins by Abraham Margariti. In its fable-like atmosphere, we follow three lovers – biological women brought up as men and mostly identifying as such – who have fled persecution for openly loving each other to the mountains full of dark spirits. They are mourning a fourth lover and in search of a safe place to settle. They find a clearing that is protected from the spirits and they welcome Death among them in the form of a badger/skeletal human. Death needs their help to appease the “unrested” spirits he angered when he was young and arrogant, before he learned kindness. The lovers call each other “brother” and gentle Death calls them “husbands” at the end. Since death is either skeletal or animal in form, it is clearly not a sexual relationship, which makes a nice change.

In his introduction to Tangent’s recommended reading list for 2023, Dave Truesdale is much more emphatic than Rushdie and talks of a “weaponization of language” that “has the SF field in such a state that its authors are afraid to take the kinds of dangerous or controversial chances in their stories that over previous decades greatly aided in defining the field itself as one of experimenting with bold new ideas.” He considers it a “soft censorship of omission” where “in those stories dealing with cultural or outright political issues… only one side is invariably treated in a positive light.” In his opinion, this is leading to an impoverishment of the SF genre: “purely on a literary level this redundant and unimaginative treatment of issues or themes becomes predictable and quickly boring, boredom leading to no real incentive to turn the page to discover what comes next, and a sure death knell for any regular, intelligent reader of the SF genre.” Truesdale also comments that magazine editors have become cautious: “Under the current political climate where political correctness has been taken to a whole new level, I seriously doubt magazine editors would publish any story professing a viewpoint contrary to what is considered Woke or Progressive, for the backlash would be immediate and enormous.”

Rushdie warns us to beware of the internet, with its indiscriminate content, where “…well-designed pages of malevolent lies sit side by side with the truth, and it is difficult for many people to tell which is which…” This, for me, includes the Zineverse I explored in my last article., where you need to read with your brain switched on and using your judgment. As Truesdale tells us: “It is a given that anything can be found on the internet, regardless of how devoid of intelligence, and can be used to support the pro or con viewpoint of any topic.” And of course, we absorb a lot of things without being aware of it and it’s a matter of remembering this and regularly questioning your own attitudes and thought processes. That is why I love Ursula K. Le Guin’s Tehanu where, years after writing her original trilogy, she happily subverts her Wizard of Earthsea universe’s original tropes, in particular with respect to gender roles and power.

Another example of subversion (in my opinion) is the Dr Who episode “The Star Beast”. Having read reviews for this episode, I was wondering if it would be painfully “PC”. However, I’d forgotten how tongue-in-cheek Dr Who can be. It was by no means one of the best episodes in this perennial series, neither was the script poetry in motion, but it was clearly poking gentle fun at the “gender” movement. When the Doctor refers to an alien as “he”, Rose snaps “you’re assuming ‘he’ as a pronoun”. The Doctor replies “good point” and then asks the alien “are you he or she or they?” The alien’s reply is clearly meant to be funny: “My chosen pronoun is the definitive article. I am always ‘The’ Meep.” At the same time, it’s stress on ‘the’ is made part of the plot when The Meep turns out to be a megalomaniac monster despite its cute appearance. Later, the Doctor and Donna tell us that “the Doctor is male, and female, and neither, and more” but this is an integral part of the preposterous plot. Finally, we get to the part that caused outrage in some reviewers where Donna gleefully pronounces “it’s a shame you’re not a woman any more, ‘cos she’d have understood” and Rose adds “we’ve got all that power. But there is a way to get rid of it. Something that a male-presenting Time Lord will never understand…we choose to let it go.” Surely the person who wrote “male-presenting Time Lord” was having fun with this particular juxtaposition of words? If we can laugh at something, does it not become less deadly serious?

In another Dr Who episode “The Toymaker”, gentle fun is poked at “cancel culture”. The villain has managed to send out a signal that changes brainwaves and makes people aggressively think that they are right. When the Doctor asks why, the Toymaker replies “so that they win…I made every opinion supreme. That’s the game of the 21st century. They shout and they type and they cancel. Now everybody wins.” To which the Doctor replies: “And everybody loses.” At the same time, the Tardis is made wheelchair-friendly and we find out that the next doctor is ”BIPOC” with a hybrid West African/Scottish accent. That said, I didn’t find the incipient PC’ness as prevalent as the self-congratulatory glaze over more recent Dr Who episodes, which can be hard to stomach.

For Rushdie, we must defend true freedom of expression as he has done with his life’s blood (though he does not vaunt himself of this): “We should still do, with renewed vigour, what we have always needed to do: to answer bad speech with better speech, to counter false narratives with better narratives, to answer hate with love, and to believe that the truth can still succeed even in an age of lies. We must defend it fiercely and define it as broadly as possible, so, yes, we should of course defend speech that offends us; otherwise we are not defending free expression at all. Let a thousand and one voices speak in a thousand and one different ways.” This article cannot hold a thousand and one voices, alas; it’s more of a chamber choir piece. But each voice has a right to be heard.

To quote this journal’s editors: “Here in continental Europe, the advocacy for freedom of conscience traces its roots back as far as the Age of Enlightenment, and while individuals are as varied and different as anywhere, many still share a general tendency to separate opinions from relationships. To give an example: the Journal’s crew belong to seemingly opposed world-views, yet are bound by friendship and affection… it is not uncommon for us to publish stories or articles that appear ‘ideologically’ contradictory – precisely because we value the freedom to enjoy thought experiments we might not approve of.” We must continue to see each other as separate, multi-faceted people, and not as walking labels, where one label subsumes everything else.

In a world of sometimes radical “PC’ism”, we seem to have forgotten that if we disagree with what someone has said or is saying, we must still listen, and then we must marshal up our own arguments in response – we can do it very well through fiction, too. We seem to have forgotten our own responsibility to argue back. Unless someone is inciting hatred, on racial or any other grounds, they have a right to their opinions, however cock-eyed, skew-whiff, offensive or even simply wrong we find them (or they ours). Freedom of expression is a painful right, and one that requires taking up verbal sparring rather than erasers. If Rushdie’s defence of this right continues unabated after almost being violently erased, how can we do less in our lives and in our narratives?

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Bio:

Mina is a translator by day, an insomniac by night, and a magazine reviewer at Tangent Online in-between. Reading Asimov’s robot stories and Wyndham’s The Day of the Triffids at age eleven may have permanently warped her view of the universe. She publishes essays in Sci Phi Journal as well as speculative “flash” fiction on sci-fi websites and hopes to work her way up to a novella or even a novel some day.

The Science Fiction And Philosophy Society: An Introduction

by Anand Vaidya, Ethan Mills, and Manjula Menon

Writers of speculative fiction and philosophers share common attributes. First, there is the process itself. Science-fiction writers may use ‘what if’ scenarios to create their works, while philosophers often use thought experiments to draw out intuitions about philosophical insights. Consider the famous Trolley thought experiment, the first version of which was published as a survey question in 1906 by the American philosopher Frank Chapman Sharp as part of an empirical study. It asked the survey-taker to assume the role of a railway switchman who is faced with a terrible dilemma: he must choose between allowing a runaway train to run over and kill a group of strangers or to switch the train to a different track where it would run over and kill his own daughter. Sharp used the studies’ results to confirm that people are more likely to choose the scenario that adheres to the utilitarian ethical position that advocates for the maximization of well-being for the group, where the ethical solution is to sacrifice a single life to save the many. A modern version asks us to imagine how an artificial intelligence in control of guiding trains from track to track might behave if faced with a similar runaway train scenario: if it does nothing, the train will run over and kill a group of people, if it intervenes and switches tracks, it will kill one person. Would the AI, one that has presumably been trained in the deontological principle of not taking any action that would lead to the death of a human, instead take the consequentialist view that utilitarians like Sharp would advocate for and throw the switch? This is the kind of question a science-fiction writer might take as a ‘what-if’ scenario to build a story around: ‘F80-21a strained through millions of simulations in the split second it had to act, but all returned suboptimal results: one or more humans would have to die.’

The philosopher Hilary Putnam’s Twin-Earth thought experiment aims to draw out our intuitions about ‘meaning’. The thought experiment posits a planet that is exactly like Earth in all respects, except for one: whereas water on Earth is a compound with the chemical formula of H2O, Twin-Earth’s water, which behaves in exactly the same way as on Earth, is a compound with the chemical formula XYZ. The two earths are identical in every other way: every person, blade of grass or building on Earth has a twin on Twin-Earth that talks, behaves, and acts exactly the same. Putnam then asks if what is meant when a person says ‘water’ on Earth is the same as what is meant when the person’s twin on Twin-Earth says ‘water’. Most people answer in the negative, that what is meant by water on Earth is different from what is meant by water on Twin-Earth, since the underlying chemical formulas differ. Putnam used this thought experiment as part of an argument for semantic externalism, the thesis that holds that the meaning of a word is not just in the head but has some basis in factors external to the speaker. Note that since Putnam used water to run his thought experiment, all things comprised in part or in whole of water would also be compositionally different. Yet, humans on both Twin-Earth and Earth would think of themselves as humans whose bodies are composed mostly of water. If these two groups were to meet, then would there be any need to change the words to note the difference, for example, by referring to water on Twin-Earth as twin-water? Arguably, the more likely scenario is that the groups would continue to use the word water to describe the liquids on both earths, with the understanding that the word water refers to a liquid that is water-like. This same reasoning can be applied to the words used in science-fiction to describe aliens. For expediency, science fiction writers might describe an alien as ‘happy to see the color blue’, when what is meant by the words ‘happy’, ‘blue’, or ‘see’, might be more accurately described as happy-like, blue-like, or see-like.

The eminently quotable science fiction writer, Arthur C. Clarke, once said, ‘I don’t pretend we have all the answers. But the questions are certainly worth thinking about.’ [1] Which points to another commonality between philosophers and science-fiction writers: curiosity.

Although formed under the auspices of the main professional organization for philosophers—the American Philosophical Association, the Science Fiction and Philosophy Society does not take itself too seriously, a fact easily verified with even the most cursory of visits to our website.  As to what the society will be up to, one view is that it will serve as a gathering spot for writers of science fiction and philosophers to cross-pollinate ideas for mutual edification. Another account holds that the society will help to explore the notion that science fiction can be considered ‘doing’ philosophy.

What counts as ‘doing’ philosophy has been debated for millennia. Plato, the fifth century BC Greek philosopher, separated the art of poetics that included dramatic narrative, from philosophy, which for him was a method to arrive at Truth through a process of reasoning and argument. Plato regarded the art of poetics as mimesis or an attempt to imitate the world around us, a world that for Plato was already a poor representation of the truth. For Plato, poetics was not just doomed but even dangerous, so much so that his vision of an ideal society as he laid out in The Republic was one in which not a single poet was allowed. Plato’s star pupil, Aristotle, while agreeing with Plato that it was only through logic that the truth could be discovered, allowed in Rhetoric for the evocation of pathos or emotion in an audience as a means of persuasion.

Plato’s sharp distinction between poetics and philosophy held for thousands of years, even as what counts as ‘doing’ philosophy has changed. For example, when Isaac Newton published his seminal Philosophiæ Naturalis Principia Mathematica (Mathematical Principles of Natural Philosophy) in 1687, it was considered the product of doing natural philosophy. Science, the glamorous daughter of natural philosophy, has since proved fantastically successful in building theories that explain and accurately predict how the world works. These discoveries have been harnessed to provide a more easeful life for humans, one not as subservient to the vagaries of disease, starvation, or the natural elements. However, unsettling questions remain, including the question of why, after over five decades of dedicated and diligent searching, not one bio or techno-marker has been found that would indicate the presence of technologically advanced aliens. Or the many questions swirling around the nature of consciousness.

Science fiction writers have dived into these gaps. For example, novels like Arthur C. Clarke’s 1953 Childhood’s End, explored theories of mind by positing a vast cosmic consciousness, one devoid of any material attributes, that humanity would one day merge with. Iain M. Banks’s 1987 novel, Consider Phlebas, posited ‘Minds’, artificial intelligences whose abilities so surpassed human cognition that they effectively became humanity’s benevolent rulers. Konstantin Tsiolkovsky, considered to be the father of space exploration, wrote the 1928 novel The Will of the Universe: The Unknown Intelligence, in which he makes a case for panpsychism.

Likewise, the battle between the forces of good and evil has inspired countless science-fiction works, perhaps echoing the scripture of the Abrahamic religious traditions. Non-western philosophical traditions also have ‘what if’ scenarios that could interest science-fiction writers. What if the universe really is dualist, where the demarcation line is not where Descartes drew it as between mind and matter, but as the Indian Samkhya tradition has it between Prakriti and Purusha? What would society look like if the Confucian ideals of junzi and dao were encoded into law? What if Jainism is right and the universe really is composed of six eternal substances?

Even if we were to allow that such works of fiction can be ‘doing’ philosophy, is fiction a flexible enough medium to support the rigorous argumentation that is the bedrock of philosophical accounts?

According to Ludwig Wittgenstein’s biographer, Norman Malcolm, Wittgenstein once said ‘A serious and good philosophical work could be written consisting entirely of jokes.’[2] Satire, a literary form that uses humorous fiction to argue against some flavor of political philosophy was unlikely to have been what Wittgenstein was referring to. Instead, as an advocate of logical atomism, which is a view that holds that there are logical facts in the world that cannot be broken down further, it is more likely that Wittgenstein had something else in mind. Although the word ‘meme’ was a neologism coined in 1976 by the British evolutionary biologist Richard Dawkins almost three decades after Wittgenstein’s death, a ‘meme’ is an analogue of the ‘logical atom’ from logical atomism but applied to the cultural realm: a meme is a basic unit of cultural meaning that cannot be further broken down. Like their biological counterparts, the genes, these basic building blocks of cultural meaning could be strung together to construct complex ideas. Wittgenstein, as a logical atomist, might have been thinking along the lines of a philosophical work constructed entirely of humorous memes.

Typing ‘philosophy memes’ into a search engine brings up thousands of hits. There is one with the golden lab on a sandy beach looking contemplatively at a glorious sunset that is captioned ‘When your dog ate your philosophy homework.’ Or the one that makes use of a scene from the movie Babadook, where a mother driving a car twists back and screams, ‘Why can’t you just be normal?’ and the child in the backseat, whose face has been replaced with that of Socrates, screams in response, ‘Define Normal!’. If one could select and arrange the memes in the form of a thesis, supporting arguments, conclusions, objections to conclusions, and responses to objections, perhaps Wittgenstein could yet be proven correct.

The Society does not need to take a position on what was likely a casual remark of Wittgenstein to find interesting the notion that philosophy can be ‘done’ through fictional narratives, humorous or otherwise. In these explorations, we are grateful to have found fellow seekers: the team at Sci Phi Journal, to whom we are grateful for offering us this space to introduce ourselves to you, dear reader. If you’d like to get in touch, share ideas, or join our mailing list, you can do so here.

~


[1] https://clarkefoundation.org/arthur-c-clarke-biography/

[2] Norman Malcolm. Ludwig Wittgenstein: A Memoir. https://archive.org/details/ludwigwittgenste0000unse_g5p0/page/28/mode/2up, 1966, 29

Affinities Between Science Fiction And Music

by Mircea Băduț

Preamble

Auditory concepts such as the “music of the spheres”, which we may nowadays associate with the speculative mode, have deep historical roots reaching back to the works of Pythagoras (6th century BC) and later explored by Plato (4th century BC). Johannes Kepler’s ‘Harmonices Mundi’ (1619) further emphasized this idea, while it was tangentially touched upon in literary works such as Hermann Hesse’s ‘Klein and Wagner’ (1919). The symphonic suite ‘The Planets’, composed by Gustav Holst in 1914-1917, should also be mentioned here.

Yet I would argue that it was the electronic music boom of the 1970s and 1980s which had brought the intersection between music and speculative fiction to the fore, with artists such as Vangelis leading the way. This was made possible by the capabilities of electronic synthesizers to sonically create an atmosphere that human culture (and perhaps human instinct too) assumed to be associated with cosmic space, and this phenomenon occurred during a time when society was experiencing excitement and curiosity about our expanding presence in the cosmos, both physically and intellectually.

I believe electronic music captured the listeners of that era for two main reasons. Firstly, because the exoticism of the sounds emitted by electronic instruments, often characterized by long notes and in vague harmonies, had a profound effect on inducing a unique mental state. Secondly, owing to the radicality of the distinction from pop music (which would not have been evident in a comparison with symphonic/classical music, where the modernist branch had already reached somewhat similar sonorities). In other words, this new music conquered the listeners of those decades (in which I also grew up) through its progressive, renewing character.

 Judged from a musicological perspective, the electronic music of the early decades could often be considered as minimalist, occasionally obsessive (in its repetition or thematic dosage), and at times deliberately psychedelic. (The latter effect is often achieved by relying on an obstinato of melodic theme that foreshadows either an accumulation of dramatic potential, akin to the musical tension build-up used in the symphonic genre, or by a transcendence into oneirism.) And, of course, if it had been compared to the peaks of creation in classical music or in the jazz and rock of that era, it would have proved itself somewhat immature. However, much like the merger of science fiction into mainstream literature, electronic music targeted a different segment of society, and thus, they did not necessarily compete with each other.)

However, this essay does not end at electronic music, and will try also to cover, as significant landmarks, other kinds of musical creation close to the idea of science fiction. So, to set the scene, here is my initial proposal for a list of milestones of the ‘SF – music’ nexus:

» 1964 – Probably the first sci-fi song;

» 1969 – David Bowie releases the single ‘Space Oddity’;

» 1972 – David Bowie releases the album ‘The Rise and Fall of Ziggy Stardust and the Spiders from Mars’;

» 1978 – ‘The War of the Worlds’, as musical version created by Jeff Wayne;

» 1976 – The electronic music album ‘Albedo 0.39’ composed and performed by Vangelis;

» 1977 – The electronic music album ‘Spiral’ composed and performed by Vangelis;

» 1978 – The electronic music album ‘Die Mensch-Maschine’ (‘The Man-Machine’), by Kraftwerk;

» 1982 – The soundtrack of the film ‘Blade Runner’ (Ridley Scott), composed and performed by Vangelis.

1. Probably the first sci-fi song

The reader may be surprised or thrilled to come across a reference from the vibrant era of the hippy movement and its music. It pertains to a pop-rock song titled “In the Year 2525 (Exordium & Terminus).” Composed by Rick Evans in 1964, this song achieved the remarkable feat of reaching number 1 on the US ‘Billboard Hot 100’ chart in 1969, followed by securing the top spot on the ‘UK Singles Chart’ later that year. However, the musical duo known as ‘Zager and Evans’, who created this remarkable hit, faded from the music scene like a passing comet, earning the status of a “one-hit wonder” before disbanding in 1971.

“In the Year 2525 (Exordium & Terminus)” / Rick Evans / 1964 / ‘Zager and Evans’

“In the year 2525, if man is still alive

If woman can survive, they may find

In the year 3535

Ain’t gonna need to tell the truth, tell no lie

Everything you think, do and say

Is in the pill you took today (…)[1]

Even though the song was definitely noted in its time, we probably cannot nominate it as a kind of avant-la-lettre “sci-fi music”. But I consider that it deserves to be recognized as a significant reference both for the concrete science fiction text (including the coordinate of anticipation, of utopia), and for the fact that the band ‘Zager and Evans’ achieves this clear message using ordinary instrumentation (i.e. without resorting to any kind of sound fireworks).

2. The classic ‘music – SF literature’ connection reference

“Jeff Wayne’s Musical Version of The War of the Worlds” was originally a studio musical album (in the rock/pop/progressive genre) conceived, created, produced and recorded by musician Jeff Wayne (CBS Records, 1978), which would be followed by many reissues, performances, tours and reinterpretations. As we expect, the album is inspired from the novel ‘The War of the Worlds’ written by H.G. Wells, and is presented as a rock opera, arranged instrumentally with a rock band (guitars, bass, drums/percussion, organ/synthesizer) but also with a considerable addition of a classical/symphonic orchestra (including strings), as well as with narrative inserts (explanatory introduction and interludes, performed by the voice of the actor Richard Burton). The narrative thread of the rock opera is inspired by that of the classic sci-fi story, but it must be emphasized that some of the musical sequences (derived from acts of the story) led to the creation of songs of extraordinary musicality, thanks to both the melodic composition and very successful interpretations. In the years that followed (and to this day) this album was very successful, both in the charts (singles “Forever Autumn” and “The Eve of the War”) and in terms of sales.

By analyzing this musical production from a listener’s perspective, several noteworthy aspects can be observed. Firstly, the orchestration is “architectonic” in nature, featuring monumental sonorities that are impressively paired with melodic dramatization. Secondly, unconventional soundscapes and psychological stimulation are achieved, notably through the use of synthesizers, albeit without excessive exploitation. Additionally, the “voicebox guitar effect” is worth mentioning, although it had already become a recognized technique in rock concerts. A subtler element, yet a personal favorite, is the metal-body electric guitar played by Chris Spedding. This particular guitar, crafted by James Trussart and modeled after the famous Gibson Les Paul but with a hollow body made of steel sheet, creates a unique and intriguing sound.

The original album, subsequent reissues, concerts, tours, reinterpretations, and various editions on formats such as DVD, CD, and even SACD have all achieved tremendous success worldwide. While visionary projects are known to have the potential for great success in theory, the process of starting them is rarely easy. The realization of the 1978 album was indeed a challenging endeavor. Jeff Wayne conceived the idea, developed the concept and acquired the rights to incorporate narrative ideas from H.G. Wells’ science fiction novel. However, he faced significant difficulties in finding financiers for the album’s production expenses and persuading musicians to participate. He had even posed the question to musicians regarding their preferred method of payment: a fixed and immediate amount or a share in the future proceeds from the property rights? Unfortunately, to their detriment, the musicians chose the skeptical option in terms of their financial well-being.

It is worth noting that this remarkable science fiction musical creation was brought to life without overly relying on electronic artifice. That, however, was set to change in subsequent decades…

3. Tangible and consistent landmarks of the ‘music – SF’ connection

The first key date relates to a breakthrough in the material prerequisites for electronic music: in 1964 Robert Arthur Moog (1934–2005) invented the Moog musical synthesizer, and in 1970 he also released a portable model, the Minimoog, which would radically influence the music of the 20th century. (Alongside, of course, other notable manufacturers of synthesizers and electronic organs, such as Yamaha, Roland, Korg, Oberheim, EMS, ARP, Elka and Fairlight.)

Below I present the subsequent milestones in another succinct list (without going into detail where the names have become classics), no longer focusing on the names of musical productions, but rather the individuals (or groups) who made them:

» Vangelis, through the albums from 1975 to 1984;

» Tangerine Dream, through the albums from 1974 to 1987;

» Isao Tomita, esp. the album ‘Electric Samurai’ (Switched on Rock) from 1972;

» Klaus Schulze, through the albums Cyborg (1973), Timewind (1975), Moondawn (1976);

» Kraftwerk, through the albums released between 1977-1981 (The Man-Machine, Computer World);

» Jean Michel Jarre, through the albums Oxygène (1976) and Équinoxe (1978);

» Robert Fripp – renowned both for his compositional style (sometimes exploiting asymmetric rhythms and using classical or folkloric melodic motifs) and for his early innovations in the generation of unconventional sounds (such as the sound-delay system using magnetic tape).[2]

For a wider geographical context, electronic music also appeared in the Soviet Union, such as these examples:

• the band Zodiak, (USSR/Latvia), with the albums ‘Disco Alliance’ (1980) and ‘Music in the Universe’ (1982);

• the album ‘Metamorphoses – Electronic Interpretations Of Classical And Modern Music’ (Melodiya record label, USSR, 1980).

But perhaps the most interesting exemplifying corpus for the ‘music – SF’ nexus derives (although not explicitly) from so-called rock “super-groups” of the years 1965-1980 – Pink Floyd; Genesis; Manfred Mann’s Earth Band; Emerson, Lake and Palmer; Yes; The Alan Parsons Project; Supertramp; Marillion; Electric Light Orchestra; Brian Eno/Roxy Music; Mike Oldfield; etc –, which impress both by their sophistication (hence the alternative denomination of ‘art-rock’) and by their progressive function of cultural/spiritual re-toning (hence the denomination of ‘prog-rock’). Furthermore, numerous artists, even those not typically associated with art-rock or progressive-rock genres, have occasionally crafted songs that feature progressive sounds and nuances.

4. A rapprochement between (sub)genres (cultural and musical)

We observe that while the previous discussion began with electronic music, due to its inherent connection to science fiction, this intersection naturally expands to encompass other related musical genres. This tends to be driven by songs and productions that stand out for their unconventional and progressive sounds and messages. Therefore, it is fitting to include or at least explore genres such as art-rock, progressive rock, jazz fusion, and even classical/symphonic music, as they share connections and influences with speculative fiction.

Progressive music offers alternative perspectives and enhances traditional forms, leading to a continuous elevation of artistic standards over the years. It has even influenced pop music, which often fails to appreciate the achievements in quality and compositional complexity of previous generations. Each new generation tends to “reinvent the wheel” with a certain casualness. In contrast, composers in “heavy” music are more inclined to study the classics and acknowledge their influence even if they create in new musical currents or subgenres. Moreover, in addition to the fact that progressive can be understood as a reform or as a detachment from an ordinary/vulgar flow, the dichotomy between progressive rock and pop-rock (intentional in essence, assumed either voluntarily or instinctively) can also be seen in another perspective: with the progressive, music becomes conceptual, i.e. intended rather for actual audition (an audition for audition itself) than for easy entertainment and somatic well-being (we might say, “moving thought/spirit rather than muscle/skeleton” ). In order to build its conceptual (or experimental) character, such music frequently resorts to ‘fusion’, both from the perspective of orchestration/sounds and from a rhythmic/melodic perspective, with inspiration and mixture from jazz, symphonic/classical music, or even from world-music (folk).

Experts in music may argue that these “progressive mechanisms” are naturally experienced in modern jazz. This is not necessarily a negative development, as it allows for the incorporation of multiple genres within the concept of spiritual-cultural regeneration and evolution. And now we promptly return to our cultural parallel, because speculative fiction often embodies similar ideas and proposals, justifying the close affinity with progressive music. Nonetheless, it is important to note that, in the context of the present discussion, musical progressiveness primarily concerns music itself, while science fiction tends to be more focused on stimulating thought rather than solely on the literary craft.

Music connoisseurs could also draw our attention to the fact that during the boom periods of the species concerned here (sci-fi, electronic music, progressive rock) in symphonic music there were already currents and subgenres that used “progressive mechanisms”: neoclassicism, modernism, chromatisme, serialism (dodecaphonic music), post-modernism, (so-called) contemporary music, experimental music, post-tonal music; respectively with the names of composers such as Gustav Mahler, Claude Debussy, Dmitri Shostakovich, Ottorino Respighi, Anton Webern, Pierre Louis Joseph Boulez et al. In fact, many progressive rock music productions have been inspired (using themes or approaches) by classical/symphonic music (Jethro Tull; Rush; Procol Harum; Beatles; Moody Blues; The Who; King Crimson; Jeff Beck; Rick Wakeman; John Lord; Deep Purple; Queen; Led Zeppelin; Sting; Peter Gabriel; etc). And if we call to mind the soundtrack of the film ‘2001 Space Odyssey’ (Stanley Kubrick, 1968) – a cinematic touchstone in SF culture – then we will once more recognize the proximity to classical music, but we may also admit that a special sound atmosphere can be created with classical formulas and acoustic musical instruments. (And while on this subject, if we listen to “Also sprach Zarathustra,” the symphonic poem composed by Richard Strauss in 1896 in its entirety, we will notice that it was very modern for its time.)

And we end this section with a reference to ‘Firebird’, a symphonic music concert composed by Igor Stravinsky on a fantastic theme, and which mnemonically leads us to the Japanese animated film ‘Firebird 2772: Love’s Cosmozone’ (director/screenplay: Osamu Tezuka and Taku Sugiyama; music: Yasuo Higuchi; 1980).

5. Music, beauty and the digital future

In order to complement some ideas in this essay, it is worth noting that in its emerging era, electronic music was created with instruments that did not work digitally (with numerical signal encoding) but analogically. These were sound synthesizers (with electronic tubes, then with transistors and later with integrated circuits), audio sequencers (such as ‘CV/gate’) or other more or less artisanal devices (Frippertronics; theremin/termenvox; Fender Rhodes piano; Ondes Martenot; tape loops, tape delay, musique concrète). It was not until the 1980s that the way of digitally recording, processing and generating music would be opened.

But what is the essential difference between analogue and digital sound? (We tacitly accept that music, of whatever genre it may be, means sound. In fact, a multitude of sounds, emitted and succeeded according to harmonic/aesthetic laws.) These two terms, somehow antagonistic, were defined in relation to each other. Initially – in the days of vacuum tubes and transistors – electronics did not have a second name, but only after the advent of signal coding technologies, would the field bifurcate into (1) analog electronics (working with continuous signal) and (2) digital electronics (working with discontinuous/discrete signals). (The digital electronics are also called ‘logic electronics’, because the topology and operation of their circuits correspond to a desired logic.)

The transformation of the natural/analog signal into a digital signal involves two processes: (1) sampling and (2) quantization. Sound sampling means that we read (i.e. take a sample from) the original signal at every fraction of a second (a fraction having, let us say, 2×10-5 seconds, as in the case of CD-Audio), and quantization implies that we will measure the amplitude of each sample and transform it into a number (respectively into a digital code, i.e. a group of bits). This transformation is called analog-to-digital conversion (ADC). Of course, when it is necessary to listen those digitally recorded signals, they must go through a digital-to-analog conversion (DAC), which is somewhat the reverse of the one briefly described above.

Of the two processes applied to the digitization of music, sampling is guilty of the greatest loss when recording the original sound, and this is because in those unread time intervals (intervals of 2×10-5 seconds) the audio signal nonetheless continues, especially if it is a polyphonic signal, as happens in music where several instruments play quasi-simultaneously, and each instrument actually emits many simultaneous sounds. (Even when a single musical note is emitted, the sound having the frequency corresponding to that note is accompanied by a myriad of other sounds – secondary/additional harmonics – that make up the ‘timbre of the instrument’.) In fact, from a Hi-Fi (High-Fidelity) perspective, the beginnings of music digitization were unfortunate because it was not understood then that Nyquist’s Theorem (which defined a minimum for the sampling rate of signals) was not suitable for music sounds.

A similar insufficiency at the small time scale is the reason why digital synthesis sounds (even when embodying traditional musical instruments) are poorer than sounds produced by acoustic instruments (instruments that produce sound by physical vibration: either a parts of their composition, or the air passing through them), an aspect that we can all analyze if we do small experiments by listening carefully to musical instruments or comparing quality music recordings.

Humans, with our analogue ears, have a natural affinity for music. The appreciation and recognition of beauty, including the auditory one, involve two fundamental factors in human beings. The first factor is our biological and innate perception, which is passed down through genetics. The second factor is our cultural perception, shaped by environmental influences, such as imitation, assimilation, and education (i.e. developed through the traditions and customs of the people among, and places where, we have grown up or currently reside). Thus, we have two filters through which our perception of music is shaped: a biological and a psycho-social one.

The influence of the biological filter can be documented by the fact that certain sounds (specific combinations/aggregations of frequencies) can evoke distinct physiological states, either beneficial or adverse, with or without involvement of the psyche. On the other hand, the psycho-social conditioning can be illustrated by the awareness that there were (and still are) peoples in the world who divide the musical octave into intervals other than the twelve we commonly use, and who build the rhythms in other measures than we do. Therefore, if we were to listen to music indigenous to such cultures, we might feel a sense of confusion. Thus, the concepts for musical aesthetics developed by an extraterrestrial civilization, if we were to ever encounter one, might very well leave us utterly baffled.


[1] https://lyrics.lyricfind.com/lyrics/zager-evans-in-the-year-2525-2

[2] The author recommends the ‘Discipline’ album for edification.

~

Bio:

Mircea Băduț is a Romanian writer and engineer. He wrote eleven books on informatics and six books of fictional prose and essays. He also wrote over 500 articles and essays for various magazines and publications in Romania and around the world.

The Power Of The Stone

by David K. Henrickson

I was there when the first aliens landed in Central Park, when the lost tomb of Alexander the Great was discovered, when fabled Atlantis rose again from the waves.

That is the power of the stone. Those four words: “I was there when”, carved into its surface, can take you anywhere or to any time, real or imagined.

I have no knowledge of where the stone came from or anything concerning its origin. In all my searches into its provenance — and my resources these days are considerable — I have found no mention of it anywhere, in any time, in any culture.

I know it is not contemporary. The first time I held the stone, those four words were not in English but in a script unknown to me, then or now. When I looked again, the stone had changed and appeared as it still does today, many years later.

Nor do I know how the stone does what it does. There is no way I could risk an investigation into its nature. I cannot see that it matters. The stone is either magic or a technology of the highest order — far beyond anything humans are currently capable of.

Will ever be capable of. We’re talking about pure creation here. Of fashioning an entire universe in accordance with a single sentence uttered in its presence. Yes, I was there when Oswald failed to assassinate President Kennedy. Yes, I was there when Hannibal overran Rome during the second and final Punic War. Yes, I was there when Superman first appeared in the skies over Metropolis.

Whether the stone fashions these realities whole cloth, or pulls them from an infinite grab bag where such worlds lay waiting, I have no way of knowing. Nor am I always sure how the stone will interpret my words. It seems to possess a puckish sense of humor at times when fulfilling my wishes.

It also ignores requests that are too specific. A simple sentence with a minimum number of qualifiers works best. Something that can be uttered in a single breath. That is enough if one is sufficiently clever. Yes, I was there when Edmond Dantès discovered the lost treasure of Monte Cristo. (Ha! I needed a wheelbarrow for that one.)

I was also there when they developed the cure for cancer. You see, I am not quite the heartless misanthrope people make me out to be.

You might well think all this to be the ramblings of a delusional eccentric. My scars would indicate otherwise—as does the absence of the little finger on my left hand. Using the stone is not without its dangers.

I am old now, even though I do not look it, and have been a recluse for many years. (Yes, I was there when Ponce de León discovered the Fountain of Youth.) Whenever I need an escape, I pick up the stone, speak my desire, and journey into the realm of What Might Have Been.

Our travels together are nearing an end, however. Over the years, I have become attuned to the stone and its moods. I know, even though I do not know how, that it is ready to move on. To find a new owner, whoever and wherever that might be.

Accordingly, I have put my affairs in order. As for the stone, I will send it away when I reach my final destination. Where it will end up, I have no way of knowing, just as I do not know how it came to be where I once found it. Let fate decide—or rather, the stone itself.

As for the many eclectic treasures in my collection, I have bequeathed these to various museums without explanation or annotation. (All but my journal. That, I am taking with me.) Let people make of them what they will—a last, enigmatic note to a singular life.

There remains only my final journey, one from which I do not intend to return. It is one I have thought long and hard on over the years. Where should I go? The far future? The distant past? Or to some place that should have been but never was, like Wonderland or the world of Scheherazade and her One Thousand and One Arabian Nights?

Perhaps I should go to Barsoom. Or to some vast, galactic empire at the height of its power and glory. What about the First Age of Middle Earth? (Wouldn’t that be something?) Wherever I end up, it should be a place where a person can still have an adventure or two.

Where would you go if you could pick only a single destination, one from which you would never return?

Let me see. I was there when…

~

Bio:

Dave Henrickson has a background in engineering, oceanography, and computer science but always wanted to be an artist. Maybe a dancer. He currently lives in Virginia and spends his free time writing, reading, and killing monsters with his wife Abbie. He has also written a number of novels — which he may even publish one of these days.

Philosophy Note:

Where would you go if you could go anywhere? To places that never were or never could be? Where would you go if you could never come back from such a place? The realm of the imagination provides limitless possibilities.

Welcome To The Zineverse!

by Mina

“Gleaming and glittering with gold and wondrous surprises for young and old”

Ladies and gentlemen! Roll up, roll up! Come, my lovelies, and experience everything the Zineverse has to offer. Marvel at those spaceships! Meet the monsters (not all in alien form). Dream of new worlds!

Let’s begin our journey by meeting a publication that reviews the many different creatures you can find in the science-fiction-and-fantasy Zineverse, Tangent. It owes its thirty-year existence to Dave Truesdale, its editor, and the volunteers who review for the pure love of it. Truesdale is proud of the fact that Tangent was the first SF short-fiction review magazine, to quote the late SF historian Sam Moskowitz. As well as reviews, Truesdale asks reviewers to give “recs” for the recommended reading list for that year. In an email exchange, I said my baseline criteria for recs was whether I would read something a second time and whether there was something truly original. Truesdale replied that originality is getting increasingly rare:

“… it’s harder and harder to come across anything even halfway original, because the more you’ve read over time means you’ve had the opportunity to experience “originality” in theme or treatment many times over many years and many stories…The reverse is that, when you first began to read SF/F, everything was pretty much original to you, giving rise to that Sense of Wonder the younger (or newer) reader discovers. But… the originality metric is harder to find. That’s when I go to the other metrics… primary among them how the author executes his/her theme or treats the subject matter. Does the prose level perhaps sparkle above and beyond the norm? Is there an unexpected twist or POV on a tried-and-true theme elevating the story above the norm or cliche?”

These comments will resonate with all editors in the Zineverse. And the feeling of awe I too seek as a reader was also mentioned by Ádám Gerencsér when I asked him why he became co-owner and co-editor of Sci Phi Journal – with Mariano Martín Rodríguez:

“It’s a labour of love… a childhood attraction to SF’s infinite possibilities and [its] innate Sense of Wonder. For Mariano and I, it was really a question of: we want a venue for philosophical SF and if the only such publication is orphaned, we got to revive it [back in 2018].”

Sci Phi Journal happily tells you that it is “a cosy waystation for travellers who, through no fault of their own, find themselves at the cosmic intersection between speculative philosophy, cultural anthropology and hard SF.” It deals in idea-driven speculative fiction (not character-driven) and is an unapologetically European journal consciously setting itself aside from the “American model”. It embraces “semantic diversity” and all thought experiments, including those they do not agree with. It is itself an experiment in true free expression. I find this quite refreshing, and it is a cause I am willing to espouse. It also offers a platform for literary analysis and philosophical discussion in a genre considered by many as not worthy of such analysis (and it is not the only publication in the Zineverse to do so, for example Hélice, which publishes literary criticism in English and Spanish).

Truesdale has commented to me many times that Tangent reviews stories and not politics or ideologies. I’m not sure, however, that politics or ideologies don’t figure in the Zineverse. For example, Fantasy, at the time of writing this article, was accepting “BIPOC-only” submissions (writers who identify as black, indigenous and people of colour); its sister publication, Lightspeed, however, was concurrently accepting fantasy flash fiction open to all writers. Fantasy provides “entertainment for the intelligent genre reader – we publish stories of the fantastic that make us think, and tell us what it is to be human”. I particularly like its Q&A with authors and the fact that they include poetry, as well as short stories and flash fiction. Lightspeed has a broader focus, including many subgenres of SF and fantasy. Both magazines are available as e-book editions (where you receive everything in one go for payment) or free online (where you wait for a new instalment each week). And I haven’t forgotten the other sibling, Nightmare, that blends horror and dark fantasy (recent submissions were also BIPOC-focused). I must admit that, as a recovering insomniac, I haven’t delved much into this one but please do go and get your spine tingled and chilled by it.

That members of the Zineverse uphold various causes, languages and genres can also be seen in the special issues. The ezine Strange Horizons has brought out special issues, such as where trans/nonbinary (queer authors), Wuxia and Xianxia ( “writers from the Sino diaspora as well as BIPOC creators in various parts of the world”) and Palestine meet SF and fantasy. This year’s June issue included each story in its original language (Bulgarian and Lithuanian) and in translation into English. Strange Horizons tells us it is “of and about speculative fiction” for all “flavours of fantastika”. In reviews of this publication, Tangent always adds a disclaimer about Strange Horizons’ political affiliations:

“On May 10, 2021 Strange Horizons officially expressed its political support for Palestinian solidarity. The views of Tangent Online reviewers are not necessarily those of Strange Horizons. Fiction critiqued at Tangent Online is, as much as is humanly possible, without prejudice and based solely on artistic merit.”

Aurealis favours SF, fantasy and horror authors from Australia and New Zealand for most of the year; it accepts submissions from anywhere in the multiverse for one month a year.

Talking of authors, I particularly enjoyed this comment from one of the authors published recently by Lightspeed, Sarah Grey:

“There’s no getting rich off short fiction in any genre; you’d be hard-pressed to even pay for groceries with a year’s worth of generous short fiction income. So just write the stories that appeal to you, at the pace your life allows. Read the stories and novels that call to you, not what anyone else says you should read.”

SF and fantasy, more so than many other types of literature, are peopled with fanatics, although I do prefer the terms aficionados or enthusiasts, which have fewer negative connotations. So most SF and fantasy publications are run by small teams of people who are passionate about the genre and reliant on readers who believe in that Sense of Wonder, such as Lightspeed: “There are no big companies supporting or funding Adamant Press’s magazines – and Adamant itself is kind of a two-person show – so the magazines really rely on reader support.” In a publisher’s note, the editor draws attention to the fact that, in September, Amazon will be closing its Kindle Periodicals program: some magazines will be transitioned to Kindle Unlimited; some will be dropped entirely. This will have a severe impact on publications who currently rely on Amazon’s digital subscriptions service for a substantial part of their income. This concern is also raised by Neil Clarke of Clarkesworld Magazine, who states that most publications in SF and fantasy rely on subscriptions and not on advertising for the bulk of their revenue. Clarkesworld and other journals will be encouraging their readers to transition to new subscription and pledge models, via their own and other platforms, such as Patreon.

Clarkesworld is probably one of the better-known publications in the Zineverse, along with Asimov’s, Analog, Beneath Ceaseless Skies, F&SF and Apex (Asimov’s and Analog have the same publisher, Penny Publications). Beneath Ceaseless Skies tells us that it is “dedicated to publishing literary adventure fantasy: fantasy set in secondary-world or historical paranormal settings, written with a literary focus on the characters”. Asimov’s is proud of its history: “From its earliest days in 1977 under the editorial direction of Isaac Asimov, Asimov’s Science Fiction Magazine has maintained the tradition of publishing the best stories, unsurpassed in modern science fiction, from award-winning authors and first-time writers alike.” It publishes hard SF and SF brimming with nostalgia. Its sister publication, Analog’s Science Fiction and Fact Magazine, “remains the unparalleled literary magazine in the genre, and rewards readers with realistic stories that reflect both the highest standards of scientific accuracy and the far reaches of the imagination”. Another publication to have published well-known authors is The Magazine of Fantasy & Science Fiction (F&SF), with authors like Stephen King, Daniel Keyes and Walter M. Miller in its quiver of arrows. Asimov’s can boast of authors like George R.R. Martin in its gallery, Analog of Orson Scott Card, Greg Bear, Poul Anderson and many more. Beneath Ceaseless Skies and Apex are probably more interested in publishing unknown authors. I love Apex’s mission statement:

“We publish short stories filled with marrow and passion, works that are twisted, strange, and beautiful. Creations where secret places and dreams are put on display.”

I think that should be the mission statement for the entire Zineverse, whether we are talking of flash fiction, short stories, novelettes or novellas. Whether you prefer to read your zines online, as a PDF, in some other digital form or on paper.

As a reviewer for Tangent, I have met some stories that were not very good, many that were competent and a few gems that reawakened my Sense of Wonder, first born when I read John Wyndham’s The Day of the Triffids at age eleven (closely followed by Asimov’s robot stories and Bradbury’s Mars tales). I will read all SF genres (other than horror) and here is a taste of the tales I have read that I would read twice:

– “Showdown on Planetoid Pencrux” by Garth Nix, where warborgs meet High Noon: a tale of quiet courage, friendship and responsibility, without being preachy or superficial (Asimov’s, July/August 2023).

– “Hope Is the Thing with Feathers” by Karawynn Long, where a neurodiverse person learns to talk with genetically-modified crows: a tale about not underestimating others (Asimov’s, July/August 2023).

– “That We Maye With Free Heartes Accomplishe Those Thyngs” by Thomas M. Waldroon creates a London you can almost smell and touch, a monster born from effluvia and a hero who has his memories stolen, with poetry and rhymes woven through it like golden threads (Beneath Ceaseless Skies, 13/07/23).

– “A Dead World Wakens” by Amy Dawn Buchanan, where a lone human wakes up in a distant future in a synthetic Eden: a lyrical coming of age story (Aurealis, 4/23).

“The Ocean Remembers The Wave” by L. Chan, where the hero follows a trail of enhanced bones in his sentient ship and wuxia and xianxia (think, immortal itinerant warriors of ancient China) meet space adventure (Strange Horizons, special issue May 2023).

– “Schroedinger’s Kitten Falls In Love” by Bidisha Banerjee follows the brief and lethal love affair between two quantum cats: pure fun, full of quirky turns of phrase (Fantasy, June 2023).

– “Queen of the Andes” by Ruth Joffre imagines life in a refugee shelter in the Andes. Humanity has managed to destroy the Earth’s climate, and many have already left for the space colonies: to stay or leave, that is the question and where does true freedom lie? (Lightspeed, June 2023).

And that is just a slice of the stories out there, not forgetting many smaller online portals to the Zineverse, like tor.com (SF and fantasy), 365tomorrows (SF and speculative flash fiction, a story a day), Cosmic Roots and Eldritch Shores (“otherworldly encounters”) and so on. If you want an overview of what is out there, go to Tangent and look at the publications down the left-hand side, categorised as “print” and “e-market” (although the line between the two is becoming blurred with e-readers and smart phones) and periodicity. There are many excellent magazines to choose from in the Zineverse: follow one or two, or hop around several; you won’t regret it.

I cannot do justice to the whole range of styles, subgenres, plot twists, weird and wonderful characters – it’s a smorgasbord of talent and ideas. To quote another author in Lightspeed, Ashok K. Banker:

“I am absolutely in awe of all the amazing writers, the vast majority of them new or recently published, who fill the pages of the SF zines. The sheer range and depth of craft, skill, imagination is extraordinary. SF has always flourished in the shorter lengths, but I truly think we’re seeing a new golden age of SF short fiction…”

And, echoing Truesdale’s comments at the beginning of this article:

“It’s no longer enough to simply have a great idea well executed. But I do feel that the big ideas, bold use of tropes, breakout storytelling have waned. I’d love to see someone bust the genre wide open, more than once, break the rules, cause outrage among purists and virtue signal police, and still create awesome SF that is inclusive, sensitive, and essentially humane…”

Although Banker goes in a slightly different direction in his musings:

“SF is no longer a genre unto itself, it’s been absorbed by the literary mainstream and now belongs to everyone. I love and embrace that fact and I hope to see more of this beautiful hybrid cross-species fertilisation!”

I beg to differ – yes, there has been a lot of cross-pollination but, as our tour round the Zineverse shows, there are many specialised SF and fantasy publications out there, each with a slightly different focus. I would prefer to see such magazines maintain their individuality, and that they not be subsumed by “the literary mainstream”. The Zineverse should ring with a carillon, not a death knell.

Coda: You will have noticed that I have done two things in this article: given you lots of links to follow for your own exploration of the Zineverse and focused on the people that make the Zineverse work – the authors, editors and reviewers. This is a pæan to their hard work, vision and passion. (And, in case you’re wondering, the quote that opens this article is a circus slogan from 1961.)

~

Bio:

Mina is a translator by day, an insomniac by night, and a magazine reviewer at Tangent Online in-between. Reading Asimov’s robot stories and Wyndham’s The Day of the Triffids at age eleven may have permanently warped her view of the universe. She publishes essays in Sci Phi Journal as well as “flash” fiction on speculative sci-fi websites and hopes to work her way up to a novella or even a novel some day.

Science Fiction And The Shaping Of Belief

by Manjula Menon

The editors most responsible for shaping what we now call the genre of ‘science-fiction’ were, arguably, Hugo Gernsback, who in 1926 published the first American science-fiction magazine, Amazing Stories, and John W. Campbell, who took over as editor of Astounding Science Fiction in 1937. In this essay, I’ll look at how these influential editors construed the science in the science-fiction stories they published, stories that for legions of fans served as steppingstones to belief in the truths revealed to them by the magazines’ writer-prophets.

Gernsback’s Amazing Stories was subtitled The Magazine of Scientification, and the magazine’s motto ‘Extravagant Fiction Today — Cold Fact Tomorrow’ was emblazoned prominently as a first-page banner. In his very first editorial for Amazing Stories in April 1926, titled A New Sort of Magazine, Gernsback defined ‘scientification’ as ‘the Jules Verne, H. G. Wells, and Edgar Allan Poe type of story— a charming romance intermingled with scientific fact and prophetic vision.’[i] Gernsback had coined the neologism ‘scientification’ back in 1916, and was already publishing such stories in the other magazines he edited, like Science and Invention and Radio News. In subsequent editorials, Gernsback often vigorously focused on defending the magazine against ‘certain class of Amazing Stories scientification readers … ready to tear and claw at any author who comes along with a new idea which, for the time being, may be contrary to fact, although it may still lie within the realm of science.’[ii]

One of Gernsback’s aims was to better disseminate the work of non-American writers. The very first story that appeared in Amazing Stories was the Frenchman Jules Verne’s Off on a Comet (“Hector Servadac”), in which Captain Servadac experiences a cataclysmic event that appears to have altered the Algerian coast he’d been stationed at. Servadac sets sail on a yacht owned by the Russian Count Timascheff, to explore his new environs, an adventure that has them sailing through storms and ice; jibs are raised, mainsails adjusted, helms righted, yawls ingeniously refitted to skate over ice. They eventually discover that the Algerian coast they’d been on had been picked up apiece, air and water included, by a comet that had suddenly collided with Earth. This fantastic scenario is obviously far from being scientification; Gernsback himself says in his introduction to Off on a Comet, that it belongs ‘in the realm of fairyland’.[iii]

Off on a Comet is, however, meticulous in showing how characters methodically calculate solutions to ongoing problems.  After the cataclysmic event, Servadac observes that it takes longer for water to boil at the same outside temperature and deduces that there is less atmosphere above him. He observes that days are shorter, gravity is weaker, and that it is the star Vega in the constellation Lyra, and not the pole star, that is the fixed point around which constellations revolve. While the stars remain fixed in size and luminosity, he observes that the planet Venus gets larger and brighter, from which he deduces that he was on a collision course with the Cytherean body. When he observes Venus getting smaller and smaller, he deduces that the planes of the two planets’ orbits didn’t meet, and the catastrophic collision had been averted. He deduces from the observation that the magnetic needle of his compass had not deviated in angle from the north pole, that north and south remained the same, but that east and west had apparently changed places given sunrise and sunset position. Smooth and angular land formations jut up from the sea, and when they lower sounding-lines, they discover that the seabed is bereft of any marine life, uniformly deep, and composed of a strange iridescent metallic dust, from which they conclude that a subterranean event has lifted parts of that strange seabed to the surface. Once they understand that they are no longer on Earth but on a celestial body they name Gallia, they deduce that it is in an elliptical orbit, because the planet’s rate of speed diminishes in proportion to the distance receded from the sun. Far away from the sun, the temperature drops, and the Gallian seas begin to freeze. Off on a Comet is not just a thrilling sea adventure, but also a study of how the characters use tools, observations, and calculations to make deductions about the nature of the mystifying world they find themselves in.

In one scene, a solitary point of light observed from the schooner leads the party to a tomb deep within an abandoned mosque. Above the tomb, they discover a large, silver lamp, the source of the light, and on the corner of the tomb, an open French prayer-book. Servadac then has a revelation, that the tomb was that of the Crusader king Louis IX, canonized as Saint Louis; ‘The lamp that had been kindled at the memorial shrine of a saint was now in all probability the only beacon that threw a light across the waters of the Mediterranean, and even this ere long must itself expire.’ After making a ‘reverential obeisance to the venerated monument’,[iv] the party continue their exploration. Later, when the schooner appears certain to smash into those strange, smooth Gallian cliffs, Count Timascheff intones, ‘Let us, then, commend ourselves to the providence of Him to Whom nothing is impossible.’[v]

Verne had been raised Catholic, but other than brief nods to the faith of his youth as in the passage referenced above, he makes almost no reference to Christianity, and is commonly claimed by both deists and atheists as one of their own. Indeed, Saint Louis is brought up later in Off on a Comet, when the party encounter a supercilious English major who refers to the tomb as that of a French monarch, only to be vociferously corrected by Servadac that Louis IX was not merely a monarch, but a saint. Thus, the saint’s role in Off on a Comet appears to be to highlight verbal sparring between agents of rival colonial powers, rather than to make any kind of spiritual point. Indeed, none of the nineteenth-century Europeans who find themselves so mysteriously transplanted onto a comet hurling its way through the solar system consider that the event might have been a miracle, the work of God.

Verne similarly dropped non-Christian religious traditions into his stories. For example, in his adventure novel, Around the World in Eighty Days (“Le tour du monde en quatre-vingts jours”), the enigmatic, exacting, and iron-willed Englishman, Phileas Fogg, and his excitable, impressionable, and sentimental French valet, Passepartout set out to traverse the world in eighty days on a wager. They soon arrive in India, where in Bombay, Passepartout encounters a Parsi festival where the ‘descendants of the sect of Zoroaster…were celebrating a sort of religious carnival, with processions and shows, in the midst of which Indian dancing-girls, clothed in rose-coloured gauze, looped up with gold and silver, danced airily, but with perfect modesty, to the sound of viols and the clanging of tambourines.’[vi] Later, when their pre-planned train ride comes to an abrupt end, they hire a Parsi as mahout to a partially trained war-elephant they purchase to complete the journey, they soon find themselves in a little-traveled region ‘inhabited by a fanatical population, hardened in the most horrible practices of the Hindu faith’,[vii] where they encounter a procession carrying the corpse of a dead Rajah, accompanied by his beautiful, young Parsi widow, Aouda, who is to be ritually sacrificed in his funeral pyre. This horrific scene serves as impetus to a rescue mission, replete with daring deeds and suspenseful, last-minute turnarounds. Aouda and Phileas Fogg fall in love over the course of the novel, indeed the final scenes concern a marriage proposal. Once again, Verne uses religious traditions not with spirituality in mind but in the service of story, in the case of India, to serve as backdrop for spectacle, romance and adventure. Also like Off on a Comet, Verne is meticulous in Around the World in Eighty Days as to showing how the characters calculate solutions to ongoing problems, famously detailing how local time changes with changes in latitude, at a time before the international date line had been established. Metaphysical questions about the nature of reality or the existence of a higher power does not play any role in Verne’s stories, but religious traditions make occasional appearances, usually in service of other story elements.

The second story Gernsback picked for Amazing Stories was also a republication: The New Accelerator by the Englishman, H.G.Wells. It is perhaps worth noting here that it is these three men, Wells, Verne, and Gernsback, who are now commonly referred to as ‘the fathers of science fiction’. In The New Accelerator, the unnamed narrator agrees to imbibe an experimental drug concocted by Professor Gibberne, his neighbor and friend, who is world-renowned for making drugs that work on the human nervous system. The professor explains that the drug (named The New Accelerator), ‘is a stimulant that stimulates all round, that wakes you up for a time from the crown of your head to the tip of your great toe, and makes you go two — or even three to everybody else’s one.’[viii] Upon drinking the vial of green liquid offered, the narrator discovers to his amazement that he can now move so quickly that ordinary life appears to have come to a standstill. After the novelty of wandering through crowds of motionless people wears off, the narrator finds himself using the drug to achieve somewhat more prosaic aims: ‘I may mention, for example, that this story has been written at one sitting and without interruption, except for the nibbling of some chocolate, by its means. I began at 6:25, and my watch is now very nearly at the minute past the half-hour. The convenience of securing a long, uninterrupted spell of work in the midst of a day full of engagements cannot be exaggerated.’[ix]

In addition to fine-tuning The Accelerator so it can work for the masses, Professor Gibberne is also at work on another potion he calls The Retarder, which ‘should enable the patient to spread a few seconds over many hours of ordinary time, and so to maintain an apathetic inaction, a glacier-like absence of alacrity, amidst the most animated or irritating surroundings.’[x] Details as to the science behind the time-altering drugs are scant to non-existent. Instead, Wells is interested in the idea that our experience of time relates to the speed at which our bodily functions work.

These two stories, written by already very successful writers, typify what Gernsback liked to publish. For Gernsback, scientification, or science, appears to be broadly defined, as can be gathered by the implausibility of the underlying scenarios presented. As to what science was, how it differed from what came before, or how it intermingled with religious traditions that it existed alongside with, even as it ‘enters so intimately into all our lives today’[xi] as he put it, he expended almost no ink. Instead, as evinced by his eighty patents and numerous publications, Gernsback was passionate about technology, from the nitty-gritty mechanics of yet-to-be-invented machines to what grand societal changes were possible because of new technology.

While Gernsback appears to take scientification and science itself as ‘I know it when I see it’, the demarcation problem between science and pseudo-science has continued to vex philosophers for centuries. Although the word ‘science’ hadn’t been formulated yet, Aristotle in the 4th century BC held that a demarcation line existed between propositions that were ‘apodictically’, or necessarily, self-evidently, or demonstrably true, versus propositions arrived through the dialectic or reasoning process. Millenia later, the 1920s saw logical positivists associated with the Vienna Circle like Rudolf Carnap, A.J. Ayer, and Hans Hahn, focus on verifiability as the demarcation line, where the distinction is even more strongly drawn as being between meaningful and meaningless statements. Verificationists hold that a proposition is only meaningful if it can be empirically verified or if it expressed as a tautology that is logically true. However, using verifiability as demarcation leads to universally general statements like ‘all life on Earth is carbon-based’ being rendered meaningless as it cannot be verified, while existential statements like ’ghosts exist’ would be classified as meaningful, as it can be verified. In the 1930s, Karl Popper argued it should be falsifiability that should serve as the demarcation line, where only propositions that can be falsified should be considered scientific. In contrast to verifiability, under falsifiability, the sentence ‘all life on Earth is carbon-based’ would be considered scientific as it can be falsified, while ‘ghosts exist’ would not be considered scientific as it cannot be falsified. The American philosopher of science Thomas Kuhn argued against falsifiability by observing that astrologers often provide precise predictions that could be falsified, which according to falsification would then render astrological predictions scientific. Kuhn argues instead that the demarcation line might not be as sharply defined, and that science was to be taken as merely a method of puzzle solving, in which the puzzle-solver works to correlate observation with theory. He pointed to what he called ‘extraordinary’ or ‘revolutionary’ science as the driver of forward scientific progress, rather than ‘ordinary’ science where the extraordinary science solves new problems in addition to the old problems solved by the paradigm it replaced. For Kuhn, these kind of paradigm shifts is what science is really about.

John W. Campbell, who became editor of Astounding Science Fiction in 1937, was clearly interested in the question of what science was and how it came to be. For example, in a 1953 editorial for Astounding Science Fiction, titled The Scientist, Campbell observes that scientists believe ‘in the existence of a Supreme Authority in the Universe, an Authority they call “Natural Law.” They hold that that Authority is above and beyond the opinions and beliefs, the will or willfullness, of any human being. That that Authority can, moreover, be directly consulted by any man, at any time—and that every man is, at every time and in every place, directly and specifically obedient to that Authority, to Natural Law, whether he recognizes that fact or not.’[xii] He further posits that the scientist would claim ‘I have proven beyond doubt that there is Universal Law; I am not yet wise enough to know the nature of its source,’[xiii] in contrast to those who claim to know the source of Universal Law.

Later, in the 1954 editorial, Relatively Absolute, Campbell writes that science is ‘that method of learning that involves the equal interaction and cross-checking of philosophical-theoretical thought, and actual physical-reality experiments, done as a conscious process for the consciously stated purpose of increasing knowledge and understanding—that is, increasing data and relationship-of-data.’[xiv] He argues that science was ‘going to be a mighty unpopular philosophy in any culture; it has an absolutism about it that says, it makes no difference who you are, what you are, or what you want. Neither does it matter what your wealth is, or your political power. These are The Laws, obey them or suffer.’[xv] Arguing that religion was ‘by derivation, the study of the “Laws of Things” … or “Cosmology” in modern linguistic terms’[xvi] he concludes that science could therefore only be invented by ‘a culture that had already accepted the idea of an Absolute Power in the Universe’[xvii] and points to their many inventions, including alchemy and algebra, to nominate the Islamic civilization as the sole progenitor of science.

Campbell is, at best, careless with the demarcation line, and whether one agrees with him or not about how and who ‘invented’ science, it seems indisputable that science-fiction, like science, did not wink into existence from out of the void, but rather emerged from a milieu.

For Darwin, it was inevitable that Homo-sapiens evolved to be philosophical. Writing in The Descent of Man Darwin says, ‘As soon as the faculties of the imagination, wonder, and curiosity, along with some power of reasoning, had become partially developed, man would naturally crave to understand what was passing around him, and would have vaguely speculated on his own existence.’[xviii]

Observations of what cause produced which effect was put to use to increase survival rate, while the human aptitude for symbolic behavior gave rise to language and allowed for the social cohesion necessary to form complex societies. When there were gaps in connecting cause with effect, our ancestors spun narratives that often imbued consciousness and agency to everything from stars to storms. These narratives were then often tied to belief structures, allowing for societal coalescence. Religious and sacred storytelling were, perhaps, inevitable outcroppings of the cognitive capacities of the human mind.

William James in his 1897 essay, ‘The Will to Believe’ says he wrote the essay ‘in justification of faith, a defense of our right to adopt a believing attitude in religious matters, in spite of the fact that our merely logical intellect may not have been coerced.’[xix] He argues that a proposed hypothesis will present as either live or dead to the mind: ‘A live hypothesis is one which appeals as a real possibility to him to whom it is proposed. If I ask you to believe in the Mahdi, the notion makes no electric connection with your nature, — it refuses to scintillate with any credibility at all. As a hypothesis it is completely dead. To an Arab, however (even if he be not one of the Mahdi’s followers), the hypothesis is among the mind’s possibilities: it is alive. This shows that deadness and liveness in an hypothesis are not intrinsic properties, but relations to the individual thinker.’[xx] To the hypothesis offered being ‘live’,  James adds the perceived prestige of the source of the hypothesis which together make ‘the spark shoot from them and light up our sleeping magazines of faith.’[xxi] Given the right imprimatur then, stories of science-fiction could rise to become part of some future canonical belief: Extravagant Fiction Today —— Cold Fact Tomorrow?

Indeed, Campbell later became a proponent of L. Ron Hubbard’s Dianetics, and wrote approvingly about the existence of psi, or extra-sensory powers and perception, in humans, publishing multiple stories in Astounding based on psi. As James said about our quest for scientific truth, ‘Our faith is faith in someone else’s faith, and in the greatest matters this is most the case. Our belief in truth itself, for instance, that there is a truth, and that our minds and it are made for each other, — what is it but a passionate affirmation of desire, in which our social system backs us up?’[xxii]

The editors most influential in shaping science-fiction as we know it today published stories that featured the speculative hypotheses they favored, thereby advancing these hypotheses into James’s ‘live’ category in the minds of their readers. Gernsback and Campbell published stories that not only evoked wonder and awe in their readers, but also provided the imprimatur of science that allowed their readers to shape belief in what might yet be revealed to have been prophetic truth.


[i] Gernsback, H. (1926, April). A New Sort of Magazine. Amazing Stories, 1(1), 3

[ii] Gernsback, H. (1926, May). A New Sort of Magazine. Amazing Stories, 2(9), 825

[iii] Gernsback, H. (1926, April). A New Sort of Magazine. Amazing Stories, 1(1), 1

[iv] Verne, J. (1926, April). Off on a Comet. Amazing Stories, 1(1), 24

[v] Verne, J. (1926, April). Off on a Comet. Amazing Stories, 1(1), 28

[vi] Verne, J. Translated by Towle, G. (1872). Around the World in Eighty Days. Standard Ebooks edition, 49

[vii] Verne, J. Translated by Towle, G. (1872). Around the World in Eighty Days. Standard Ebooks edition, 62

[viii] Wells, H. (1926, April). The New Accelerator. Amazing Stories, 1(1), 58

[ix] Wells, H.G (1926, April). The New Accelerator. Amazing Stories, 1(1), 96

[x] Wells, H.G (1926, April). The New Accelerator. Amazing Stories, 1(1), 97

[xi] Gernsback, H. (1926, April). A New Sort of Magazine. Amazing Stories, 1(1), 20

[xii] Campbell, J.W. Collected Editorials from analog selected by Harry Harrison, Doubleday and Company, 1966, 69

[xiii] Campbell, J.W. Collected Editorials from analog selected by Harry Harrison, Doubleday and Company, 1966, 72,73

[xiv] Campbell, J.W. Collected Editorials from analog selected by Harry Harrison, Doubleday and Company, 1966, 78

[xv] Campbell, J.W. Collected Editorials from analog selected by Harry Harrison, Doubleday and Company, 1966, 79

[xvi] Campbell, J.W. Collected Editorials from analog selected by Harry Harrison, Doubleday and Company, 1966, 78

[xvii] Campbell, J.W. Collected Editorials from analog selected by Harry Harrison, Doubleday and Company, 1966, 79

[xviii] Darwin, C. Descent of Man, Second Edition, 143

[xix] James, W. The Will to Believe, Internet Archive Books, https://archive.org/details/willtobelieve0000jame, 1

[xx] James, W. The Will to Believe, Internet Archive Books, https://archive.org/details/willtobelieve0000jame, 1

[xxi] James, W. The Will to Believe, Internet Archive Books, https://archive.org/details/willtobelieve0000jame, 4

[xxii] James, W. The Will to Believe, Internet Archive Books, https://archive.org/details/willtobelieve0000jame, 4

~

Bio:

Manjula Menon once worked as an electrical engineer in Brussels. This is her second essay in Sci Phi Journal after her “homecoming of sorts” in our previous issue. A list of her other publications can be found at www.manjulamenon.com

The Economy Of Words: Differing Philosophies Of Humanism Between Western And Muslim Science Fiction

by Emad El-Din Aysha, PhD

“To search for God with logical proof, is like Searching for the Sun with a lamp.”

Sufi Proverb

Science fiction is an exposition-heavy genre of literature. Everything from the laws of physics to the socio-political system to the way a computer programme works has to be explained to the reader, either through an extended introduction, forced dialogue between characters or a narrative device such as a radio broadcast summarizing the world as it is. Much the same holds true of philosophically-themed science fiction. A perfect illustration of this is a lovely short story by Philip K. Dick, possibly one of the most philosophically inclined SF authors of the 20th century. The story in question, “Human Is” (1955), is about the plight of a housewife married to a phenomenally unpleasant man, a crude scientist who is not interested in family life, romance or anything, not even food. He would prefer to be fed intravenously just so he can focus on work nonstop. He is so literal-minded and mean-spirited, when the kid from next door shows him his kitten – calling it a tiger – he cannot understand why the boy calls it that. He even encourages the boy to bring the animal with him to the laboratory, to perform horrendous experiments on it like they do on rabbits and mice. His wife later confides to a male friend that she will insist on a divorce, but not until after he returns from an expedition – he had been sent to an archaeological dig on the ancient planet of a dying race.

When he gets back, however, he appears to be a whole other man. He speaks in a ridiculously romantic way, as if out of a Mills and Boon novel, wants to have kids and is great with the boy from next door and becomes very inventive when it comes to food, chatting endlessly with the kitchen computer. The housewife tells all this to her friend and he figures out what had happened. That dying race on that ancient world would often snatch a man’s personality from his body and replace it with their own psyche to give their race a new lease on life. Now the housewife has to give her sworn testimony in court, to prosecute this alien and – more importantly – bring back her husband. Something she steadfastly does not want to do. She lies in court, saying that this is her husband, and he has always been this way and that as a wife she knows her man. Afterwards, the alien inhabiting her husband’s body apologies to her and says he should have told her from the start, and they turn over a new leaf and live happily ever after. The lesson is, clearly, that human is ‘kindness’. What makes you human isn’t biology but morality and volition. The title pretty much tells you this, as do other works by Philip K. Dick, such as Do Androids Dream of Electric Sheep (1968) and the original short story that inspired it, “The Little Black Box” (1964), where empathy is explicitly stated as the key to defining what and who is human.

Endless exposition is to be expected as stated above but it is also a shame, when you compare Dick’s story to a similarly themed work from Iran – “Ice Cream Cone” (2014) by Iraj Fazel Bakhsheshi. It is very short, almost flash fiction, beginning with a man getting an ice cream on a hot summer’s day in Teheran. The ice cream vendor is complaining to him about the scolding heat, with the customer not replying. Then the customer sits on a bench and allows the ice cream to melt all over his hand. In the meantime, there is a cat rummaging for food among the plastic sacks of garbage while a miserable beggar asks for handouts in the background. Later the man goes home and turns on the TV set to listen to the results of the latest poetry contest and, while watching, plugs himself in. He was an android all along. A translucent recharging figure emerges on his forehead while in the background the announcer reads a 13th century Sufi poem by Saadi Al-Shirazi:

Human beings are members of a whole

In creation of one essence and soul

If one member is afflicted with pain

Other members uneasy will remain

If you have no sympathy for human pain

The name of human you cannot retain

Both “Human Is” and “Ice Cream Cone” say the same thing but in completely different ways. Dick’s story is a proper narrative with explanations from the various characters, whereas Iraj’s story is far more compact and open-ended because there’s no exposition at all. It leaves so many questions unanswered. The silence of the android character makes you unsure why he bought the ice cream and also not one hundred percent certain if the story is condemning the inhumanity of man to man. Hence, the starving cat and the miserable beggar. The title is also vague. The closest thing to exposition we get is through the poem, but again these are just hints, with no real explanation for anything.

Great writers and movie directors often leave things open-ended to create an air of mystery and intrigue and to force the audience to think for itself and reach its own conclusions. And in the case of Iraj’s story, he has used these techniques to keep the story compact and maximize the shock appeal.

The question then is how Iraj Fazel Bakhsheshi was able to produce such an efficient and sophisticated story given that Muslims are the new kids on the block, so to speak, when it comes to science fiction. SF was invented in the West and for Arabs and Muslims it is an import, and a recent import at that; Iraj isn’t even a professional writer but a geologist and engineer. Many of our authors in the Middle East, whatever genre they write in, have to have a regular job to make ends meet and pursue writing as a pastime and passion. True enough, but Iran nonetheless has a long and proud storytelling tradition, something you can see with the many international awards Iranian filmmakers garner. The obscure and symbolic titles for such movies as Felicity Land, Every Night Loneliness, The Frozen Flower, The Salesman, The Blackboard, The Silence, The Song of Sparrows, A Cube of Sugar, What is the Time in Your World, alone tell you how skilled Iranians are at not giving the game away.

As for the Sufi poem, that is a cultural reference that allows for further compactness since the Iranian or Muslim reader can recognize what the author is trying to get at without an explicit explanation. Reading Iraj’s other stories and novellas, you find his characters predominantly aren’t named. That resonates with the oral tradition of storytelling found in Iran[1] and also Arabia, turning characters into anonymous archetypes – the policeman, the security guard, the doctor, the nurse, the detective, etc. These are archetypes but, critically, not stereotypes. The characters are nuanced and frequently take decisions that surprise you. By contrast “Human Is” is both exposition-heavy and weighed down with clichés and stereotypes. Science, or reason, is being seen as the enemy of emotion and the scientist here is being lampooned and condemned, much like the mad scientist trope so beloved of horror and science fiction.

Even a biopic like A Beautiful Mind (2001) falls into this trap, with John Nash (Russell Crowe) contrasted to his alter ego/figment of his schizophrenic imagination Charles (Paul Bettany). John Nash is egotistical, only has half a helping of heart, unsuccessful with women and downright vulgar and ‘literal’ with them – describing sex as fluid exchange, like in a car engine, and refusing to buy a drink for a girl. Charles, by pure coincidence, is the consummate womanizer and the liberal arts guy – an English literature graduate. He’s everything John Nash aspires to be but cannot be. This setup is almost exactly what you see in “Human Is”, the romantic alien who wants to have kids and enjoys nutritional exercises compared to the crude and literalist scientist husband. Not to forget that the latter’s specialization is toxicology; he is someone who positively enjoys the vivisection of cute little fury animals. Here you see a divorcing of knowledge, science at least, from morality. John Nash likewise talks about his mathematical representation of a mugging, something he witnessed dispassionately without moving a finger to help the victim in question.

Islamic culture is very different when it comes to how scientists are presented. They are seen as wisemen who chose the profession of knowledge to benefit mankind. It is supposed to be a thoroughly moral enterprise. Similarly to the monastic beginnings of Western research, scientists in Islam’s past were often religious scholars as well, and the same holds true of our medical tradition. Hence a common word used for medical doctor in Arabic, hakim, or wiseman. By contrast doctor in English means teacher, like a doctor in philosophy, a reference to cold academia. The proper Arabic word for doctor is tabib, which derives from tabtaba, something like patting someone on the back or consoling him. It is automatically seen in moral and humane terms. When I was a freshman at university, our intro philosophy professor Dr. Ernest Wolf-Gazo actually told us that for the longest time a doctor was a low profession in European history, seen as being no different than a butcher. Then he added that it’s different in Islamic history, seeing the look on our faces. Again for us a doctor is a wiseman who cares for you and comforts you. And surgery was a last resort in Islamic medical tradition, relying instead on medicines and natural herbs and diet first – much like with Chinese medical history, which features acupuncture, herbal remedies, and a clear link to spiritual life.

That is why the scientist is portrayed in such stereotypically negative fashion in “Human Is” on account of the author’s cultural background. And most likely Dick wasn’t even aware of this, as critical and philosophical an author as he was. So, ironically, the Iranian story “Ice Cream Cone” is arguably more modern and up to date.

The 1001 Nights contains fairytales but also stories that count as proto-science fiction[2] but in all cases the tales contain moral lessons and are mostly derived from Persian and Indian heritage. They operate at the same level as Greek myths, most noticeably a story like Icarus which is all about science, arrogance and morality. But, once again, consider how compact Iraj’s story is. This shows tremendous self-discipline, not giving too much away early on, proving how modern Muslim literary traditions can be and how easily they adapt to new genres and an international audience. Ironically it is “Human Is” that has a fairytale feel to it and spoon-feeds the audience information in the manner of juvenile literature.

The message of humanism isn’t just that we should search for common values but to not pigeonhole people into polar opposites and cartoonish characters. Humanism also means humility and appreciating how someone else different than you looks at the world, and how your enemy is just as human as you and driven by the same weaknesses and sentiments. After the film 300 (2006) had come out Iraj Fazel Bakhsheshi wrote his novella Guardian Angel (2016) in response. Instead of denigrating the ancient Greeks (or modern Westerners) he extols the virtues of ancient Persia through a time-travel story where criminals in the future travel backwards into the past to murder Cyrus the Great before he can write his famous cylinder which may be considered the first ever universal declaration of human rights. There is an alien plot involved but the ultimate criminals are thoroughly human, and Iranian nationals at that.

Comparing notes across cultures and storytelling traditions, in order to see ourselves more clearly in the mirror of the other, is a facet of humanism, too, and a lesson readers may take away when exploring the differences between Muslim and Western SF.


[1] Zahra Iranmanesh, “Narrative prose and its different types”, Journal of Languages and Culture, Vol.4(8), October 2013, pp. 128-130.

[2] Kawthar Ayed, “Mapping the Maghreb: The History and Prospects of SF in the Arab West”, Arab and Muslim Science Fiction: Critical Essays, Hosam A. Ibrahim Elzembely and Emad El-Din Aysha (eds.), Jefferson, North Carolina: McFarland, 2022, pp. 22.

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Bio:

Emad El-Din Aysha, an academic researcher, author, journalist and translator, is an Arab of mixed origin born in the United Kingdom in 1974. He attained his PhD in International Studies in 2001, with degrees in Philosophy and Economics all taken at the University of Sheffield, and currently resides in Cairo, Egypt. He has taught at institutions such as the American University in Cairo, and writes regularly on everything from politics and business to movie reviewing for newspapers like The Egyptian Mail, Egypt Oil & Gas and The Liberum. Since 2015 he has become a full-time science fiction author and has two books to his name – an SF anthology in Arabic, and an academic text he co-authored and co-edited, Arab and Muslim Science Fiction: Critical Essays (McFarland, 2022).

A Solipsist’s Guide To The Movies

by Larry Gale

We had just left the theatre after sitting through nearly three hours of bombastic superhero action on a large screen with a very loud sound system. This particular movie (I would hesitate to dignify it with the word “film”) had a convoluted plot involving lots of people with extraordinary powers hopping across time and space in order to save the universe, no, the multiverse from certain doom. It was all a bit over the top, rife with computer generated special effects and would probably earn a billion dollars at the box office.

“Do you believe in parallel universes, where we exist in one of many worlds that make up some sort of multiverse?” I asked.

“Parallel universes?” he responded. “I’m not sure I even believe in a single universe.”

“What do you mean?”

“I’m a solipsist. For all I know, there is just me. Everybody else, everything I see, hear, smell, taste or touch is just a product of my imagination. Everything I know exists only in my mind.”

“You can’t be serious,” I said, laughing.

“Of course I’m serious. You’re just a product of my imagination. Everybody I’ve ever known, anything I’ve ever seen, every place I’ve ever been to or read about is really just my brain making up stuff for my own amusement.” he continued. “In fact, once I get bored with you, you’ll cease to exist.”

“That’s ridiculous. I’m your oldest friend. I’m as real as you are.”

“No, sorry, but you’re not.” he insisted. “I just hate going to the movies alone. And now you’re starting to bore me.”

I began to wonder if he was just joking, or if perhaps he was suffering some sort of mental illness. I opened my mouth to reply, but no sound came out. My peripheral vision started to blur, and colors began bleaching to gray. Finally, everything faded away as he imagined me out of existence.

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Bio:

Larry Gale is a computer scientist, professional percussionist and fine art photographer. He is a lifelong fan of the science fiction genre and is currently working on a novel. He is an active member of the South Carolina Writers Association. His website is larrygale.com.

Philosophy Note:

I have always believed that science fiction is the literature of big ideas. The universe is a big place, and I like science fiction that reminds me of just how large that may be.

Peaks Of Imagination: Speculative And Fantastic Fiction In Romansh

by Mariano Martín Rodríguez

Among the super-minority languages of Europe, there is one, Romansh, which may count itself as one of the richest in literary terms on the continent, at least relative to the small number of its speakers. They barely amount to fifty thousand, but looking at their literature, we will be astonished not only by the large number of works published, but also and above all by their quality, as suggested by their translations into other languages, firstly into German, but also into French, Romanian, and even English. One of them is already an undisputed classic of the postmodern fiction of our century, Arno Camenisch’s Sez Ner (The Alp,[1] 2009), just as Gian Fontana’s short novel about rural xenophobia and its totalitarian manifestation, “Il president da Valdei” (The Mayor of Valdei, 1935), is a classic of 20th-century fiction.

Both works belong to the genre of rural realist fiction that predominates in Romansh literature, as would be appropriate for a language spoken in small villages in various valleys of the Swiss canton of Graubünden. However, fantasy and speculative literature (or, rather, literatures) have also been brilliantly cultivated. In fact, to speak of a unified Romansh language or literature is not entirely accurate, as there are several regional linguistic standards with their corresponding literatures. Rumantsch Grischun, which is used by the cantonal and Federal administration, is a recent syncretic linguistic standard which does not correspond to any particular dialect and whose literature is, in any case, limited. Romansh literature is expressed in three main regional variants: Surmiran (surmiran, spoken in the Surmeir area situated in the centre of Graubünden), Ladin (ladin, spoken in the Swiss county by the Inn river called Engadine, a variety sub-divided into two subregional standards, the Southern one, called puter, and the Northern one, called vallader) and Sursilvan (sursilvan, in Surselva, in the valley of the Anterior Rhine, which extends from the source of the river to the vicinity of the cantonal capital Chur).

These main three standards of the Raetho-Romance Swish group have a similar relationship to each other as Gascon, Occitan (which has two concurrent rules, Provençal and Languedocian) and Catalan do in the Southern Gallo-Romance group, with Catalan as the most powerful, orthographically and grammatically stable, and culturally relevant language. In Romansh, mutatis mutandis, Sursilvan, the language of the aforementioned Fontana and Camenisch, would be equivalent to Catalan within the Rhaeto-Romance group, which also includes the Ladin dialects of the Dolomites in South Tyrol, now part of Italy. For this reason, this overview of speculative and fantastic fiction in Romansh focuses on Sursilvan, although it should not be forgotten that there are also works of great interest in the other varieties, including in Dolomitic Ladin. For example, their traditional oral literature is allegedly the origin of the legendary matter of the kingdom of Fanes, which has all the characteristics of high fantasy. Unfortunately, this rich mythological and heroic matter, which could rival that which inspired the Finnish Kalevala (1835/1849), seems to be nothing more than a display of fakelore, and even an example of cultural appropriation. It was first published in 1913 by the folklorist Karl Felix Wolff in German, under the title Das Reich der Fanes (The Kingdom of Fanes), but the compiler omitted to include a single line of it in one or the other of the Ladino dialects in which he claimed it had been orally transmitted. Later, there have been several versions of the legend in German and Italian, but only one in Dolomitic Ladin, Angel Morlang’s tragedy Fanes da Zacan (Fanes from Days Gone, 1951).

There are no legends, genuine or false, resembling those of the Fanes in the proper Romansh Kulturdialekte, which are the Surmiran standard and the two varieties of Engadine Ladin. The local production of fantasy is an artistic and individual endeavour. In Surmeir, there is a portal fantasy novel Sindoria (Sindoria, 2013) by Dominique Dosch, which takes place in parallel in our primary world and in a secondary world designated by the name in the title. In Engadine, one of the modern classics is a humorous and acerbic roman à clef entitled La renaschentscha dals Patagons (The Revival of the Patagons, 1949). The Patagonians of the title are none other than the Romansh exposed to the activism of certain intellectuals who would have wished to import the premises and methods of European ethno-nationalism to the region, following above all the Catalan models. Rather than the narrative itself, the most interesting part of the book is perhaps the series of fictional non-fiction reports on the imaginary country of the Patagonians, its organisation and customs. Years later, Ladin writers from Engadine led the modernisation of fantastic and speculative literature in the Romansh-speaking region thanks to a couple of short-story collections by Clo Duri Bezzola and Ana Pitschna Grob-Ganzoni, respectively. The former, entitled Da l’otra vart da la saiv (On the Other Side of the Edge, 1960), includes a masterful fantastic tale entitled “Tube to Nowhere” (Tube to Nowhere), which is set on a London Underground train that ends up in an undefined and mysterious Kafkaesque space. The second, entitled Ballas de savon (Soap Bubbles, 1970), is composed of three short stories: a high fantasy entitled “La clav dal paradis” (The Key to Paradise), a theological fantasy entitled “Ormas dal diavel” (Devil’s Souls) and a highly original science fiction entitled “Inua vi?” (Where?), which takes place on a spaceship and is narrated in the first person by a woman whose emotions are expressed in a highly poetic style that makes this text an outstanding example of lyrical SF prose narration.

In Sursilvan there is a large amount of genuine oral literature, sometimes of pagan origin, such as the short aetiological myths featuring wild men that Caspar Decurtins collected in 1901, in the same volume in which he published the “Canzun da sontga Margriata” (The Song of Saint Margriata), the best-known Romansh folk narrative poem. Despite her name, the main character seems to be a fertility goddess who passes herself off as a shepherd and, after her true sex is discovered (to speak of gender would be anachronistic here), abandons the fields, which become barren. A similar plot is used by other texts conceived as artistic literature, but which are presented as folk texts, such as the tale “Il nurser da Ranasca e la diala nursera” (The Shepherd from Ranasca and the Fairy Shepherdess, 1941) by Guglielm Gadola, and the poem “La diala” (The Fairy, 1925) by Gian Fontana, the brevity and concision of which make its story of the abuse of a fairy by shepherds in a mythical time all the more atrocious.

Other folktales collected by Decurtins were used in a modern Romansh Decameron, set in the Middle Ages and entitled Historias dil Munt Sogn Gieri (Stories from Mount Saint George, 1916), authored by Flurin Camathias. The stories included are for the most part gracefully versified renditions of local folktales that follow the conventional motifs and plots of the fairy tale. We even encounter the traditional combat between knights and dragons, though told with pleasant humour. An exception is “Il sogn cristal” (The Holy Cristal), which describes a Catholic mystical vision related to the Holy Grail.

Whereas Camathias versified oral tales in prose, Sep Mudest Nay did the opposite by developing in prose a popular song (even in our days) entitled “Il salep e la furmicla” (The Grasshopper and the Ant), which Nay turned into a tragicomic, almost neo-realist tale, despite its fabulous subject matter and insect characters. This is perhaps the best-known example of a whole series of stories featuring animals as allegorical figures of humans, as in Gian Fontana’s story “Corvin e Corvina” (Corvin and Corvina, 1971), or living in a fictional secondary world embedded in nature in the manner of Rudyard Kipling’s beast fantasies, as it is the case in Rico Tamburnino’s books entitled Igl uaul grond (The Big Forest, 1988) and Ratuzin (Ratuzin, 1990).

The Sursilvan fantasies mentioned so far are closely related to forms of oral literature, even if their writing is not, since the authors generally strive to offer literary versions, stylistically and structurally much more sophisticated than the folk texts themselves. They are works of literary art, not mere transcribed folklore, as befits a literature that had achieved standardisation by the end of the 19th century, during the so-called Renaschientscha revivalist period, parallel in some ways to that of the Catalan Renaixença. That normalisation, which at first followed (neo)Romantic patterns also in Surselva, became gradually more modernised in its literary outlook. The process was, however, rather slow. Highly original symbolist fantastic prose poems such as “Verdad” (Truth) and “Buntad” (Goodness), were published in 1971, decades after the death of their author, Gian Fontana. A fantastic tale as innovative as Gian Caduff’s “L’uldauna” (The Undine, 1924), which combines psychological fiction, allegory and pagan legend, went virtually unnoticed.

The full alignment of Surselvan literature with modern international trends in speculative fiction was, in fact, something that took place after the Second World War. The main architect of this was Toni Halter. In 1955 he published Culan da Crestaulta (Culan from Crestaulta), a novel set in the Rhaetian Alps in proto-historic times. Its hero, Culan, manages to bring the technology of bronze metallurgy to his village, Crestaulta, which was technologically still in the Neolithic period, after numerous adventures that Halter narrates in a perfectly balanced way between fast-paced action, with hunting and war scenes and even a criminal intrigue, and the detailed recreation of the atmosphere of that time and place. In doing this, he takes full account of both natural and cultural conditioning factors, including power relations among the populations, as well as the way in which customs and beliefs shape mentalities and personal and collective agency. If we add to this the plausibility of the psychological characterisation of its characters, especially the protagonist from adolescence to maturity, and the richness and flexibility of its style, it is perhaps no exaggeration to consider Culan da Crestaulta a world masterpiece of its kind of fiction. In any case, it is an undisputed and repeatedly reprinted classic of Romansh fiction.

Culan da Crestaulta interestingly includes a couple of narrative samples from the invented mythology of the peoples evoked in the novel, so that these examples of mythopoiesis makes the novel all the more appealing as speculative fiction. A later writer, Ursicin G. G. Derungs, did the same in perhaps his most famous story, “Il cavalut verd” (The Little Green Horse), which gives its title to the collection in which it appeared, Il cavalut verd ed auter (The Green Little Horse and Other Things, 1988). That ‘little green horse’ appears one day in an Alpine village to the astonishment and consternation of the adults and the joy and delight of the children, to whom he tells of his origin in an earlier, peaceful, paradisiacal natural world in which everything was permeated by bright colours and music. Its appearance and disappearance are fantastic, but the questioning it implies of the primary reality is not a source of horror, but of wonder. It is also a cause for sadness arising from the conviction that something so beautiful could not remain in our present world. The critique implicit therein is expressed in other speculative stories from the same collection, in which Derungs shows the rhetorical sophistication of his writing. For example, in “Il papa che saveva buca crer en Diu” (The Pope That Could Not Believe in God), a pseudo-historiographical narrative shows the hypocrisy of an official Catholic Church that accepts an atheist Pope, but not his decision to live in the world according to the Gospel. In the short imaginary historiographical text “Ils plats” (The Flat People), a mysterious disease flattening people and its consequences are described using a literary technique that can be considered science-fictional. Other stories by Derungs from the same book are also good examples of speculative fiction of the fantastic kind, such as “La sala de spetga” (The Waiting Room), where that venue is a Kafkaesque symbolic place suggesting an anguishing concept of human existence, and “Niessegner sper il lag dils siemis” (Our Lord by the Lake of Dreams), a masterly Borgesian tale of divine suspension of the flow of time. However, Derungs rarely eschews social criticism in his speculative fiction. This can easily be seen, for example, in a former tale entitled “Correspondenza cul purgatieri” (Letters from Purgatory, published in the 1982 volume Il saltar dils morts (The Dance of the Dead), a highly original vision of the different planes of that theological venue from a rather social perspective, from the hell of selfishness to the utopia that precedes the ineffable space of Heaven.

Other writers of Derungs’s generation adopted similar approaches to speculative fiction, conflating it with social criticism, although not as consistently as he did. Notable works in this vein are, for example, Theo Candinas’ “Descripziun d’in stabiliment” (Description of a Plant, 1974), a piece of fictional non-fiction adopting the highly original form of an architectural and topographical description of the exterior of an industrial slaughterhouse in order to criticise the Swiss party system, and Toni Berther’s “Ils ratuns vegnan” (Rats Are Coming, 1978), which is a kind of historiographical account of a small town’s efforts to attract tourism by organising rat-hunting parties and the catastrophic consequences of the proliferation of these intelligent animals. The black humour of the story and its narrative fluency make of Berther’s parable an effective anti-tourism dystopia.

After this flowering of the speculative and fantastic tale in Surselva, which coincided with the same phenomenon in Engadine, as we saw in the above-mentioned works by Bezzola and Grob-Ganzoni, the following years witnessed the hegemony of postmodernism also in this linguistic area. As a result, realism, albeit sometimes formally innovative as in Arno Camenisch’s case, virtually excluded speculative and fantastic fiction from current Romansh literature. With the exception of the short novel L’umbriva dil temps (The Shadow of Time, 2017) by Paula Casutt-Vinzenz, in which life in a Bronze Age village is recreated with pleasant verisimilitude and from a female perspective, Sursilvan speculative fiction took refuge mainly in young adult literature, especially in the form of high fantasies following global sets of conventions. So do the two novels written by young lady authors entitled Emalio (Emalio, 2015) by Flurina Albin and Stina Hendry and Oranja (Oranja, 2021) by Stella Sennhauser. While the latter reads as a sort of compensatory teenage fantasy, the former shows a surprising maturity in the description of the characters’ motives and actions, as well as a good command of narrative, within the limits of the simple writing style common to the genre of high fantasy in the 21st century.

Novels such as Emalio give hope that Romansh fantastic and speculative fiction could recover at some point from its current postmodern crisis and, after having adopted high fantasy, may undertake the task of filling in its main gap, the science fiction novel. Even without doing so, the Romansh language in general, and Sursilvan in particular, can still boast of having one of the richest literatures in Europe in relative terms to its small number of speakers, also with regard to fantastic and speculative fiction.


[1] Titles in italics are those of translated works in English that I am aware of. In this case, this short novel by Camenish was translated into English from Romansh, but from the German version written by the author himself. All the other translations mentioned in this essay were published in the following book: The Curly-Horned Cow: Anthology of Swiss-Romansh Literature, edited by Reto R. Bezzola, translated from the Ladin by Elizabeth Maxfield Miller and from the Surselvan by W. W. Kibler, London, Peter Owen, 1971.

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