Hochreiter, Susanne. “‘We Were So Turned On’: Reflections on Queer(ing) Past and Memory.” Sexual Culture in Germany in the 1970s: A Golden Age for Queers?, edited by Janin Afken and Benedikt Wolf, Macmillan Palgrave, 2019, p. 48:
The ghosts that we hear represent what Jacques Derrida referred to as ‘hauntology’ in his Specters of Marx: The term refers to the situation of temporal, historical and ontological disjunction in which the apparent presence of being is replaced by an absent or deferred non-origin, represented by ‘the the figure of the ghost as that which is neither present, nor absent, neither dead nor alive’, as Andrew Gallix puts it (Gallix, 2011). . . . Many or even ‘all forms of representation are ghostly’ as Andrew Gallix puts it in his article: ‘Works of art are haunted, not only by the ideal forms of which they are imperfect instantiations, but also by what escpes representation’ (Gallix, 2011).
[PS I’m afraid the first quote is actually me quoting Colin Davis.]
Ashford, James. “What is Hauntology?” The Week, 31 October 2019:
[…] And away from politics, “at its most basic level, it ties in with the popularity of faux-vintage photography, abandoned spaces and TV series like Life on Mars”, said writer and academic Andrew Gallix in The Guardian in 2011.
“When you come to think of it, all forms of representation are ghostly,” he added. “Works of art are haunted, not only by the ideal forms of which they are imperfect instantiations, but also by what escapes representation.”
La Mont III, Alfredo. “Sin maquillaje” Excelsior, 25 December 2017.
. . . Sí, y el filósofo Jacques Derrida acuñó el término hauntología en 1993 para describir la nostalgia de un futuro imposible: un posible futuro que desde entonces ha sido superado por los acontecimientos de la realidad. Una especie de ensueño “qué pasa si…”, es también un juego de palabras sobre el término filosófico ontológico o el estudio de la naturaleza del ser.
“La hauntología es probablemente la primera tendencia importante en teoría crítica que floreció en línea”, escribe Andrew Gallix, en The Guardian. “Hoy, la hauntología inspira muchos campos de investigación, desde las artes visuales a la filosofía a través de la música electrónica, la política, la ficción y la crítica literaria. En su nivel más básico, se relaciona con la popularidad de la fotografía de faux vintage, espacios abandonados y series de televisión como Life on Mars”.
Frances King, Georgia and Paul Smalera. “Nostalgia is the Ultimate Privilege.” Quartzy, 17 December 2017 2017:
Philosopher Jacques Derrida coined the term Hauntology in 1993 to describe nostalgia for an impossible future — a possible future that has since been overtaken by the events of reality. A sort of “what if” reverie, it is also a wordplay on the philosophical term ontology, or the study of the nature of being.
“Hauntology is probably the first major trend in critical theory to have flourished online,” Andrew Gallix writes in the Guardian. “Today, hauntology inspires many fields of investigation, from the visual arts to philosophy through electronic music, politics, fiction and literary criticism. At its most basic level, it ties in with the popularity of faux-vintage photography, abandoned spaces and TV series like Life on Mars.”
Walley, Joanne ‘Bob’ and Lee Miller. “The Hauntologies of Clinical and Artistic Practice.” Risk and Regulation at the Interface of Medicine and the Arts: Dangerous Currents, edited by Alan Bleakley, Larry Lynch and Greg Whelan, Cambridge Scholars Publishing, 2017, pp. 101-102:
And while it [hauntology] absolutely applies to the digital, the dispersed, the postmodern, it might also be indicative of all arts practice. As Andrew Gallix observes:
[w]hen you come to think of it, all forms of representation are ghostly. Works of art are haunted, not only by the ideal forms of which they are imperfect instantiations, but also by what escapes representation. See, for instance, Borges’s longing to capture in verse the “other tiger, that which is not in verse”. Or Maurice Blanchot, who outlines what could be described as a hauntological take on literature as “the eternal torment of our language, when its longing turns back toward what it always misses”. Julian Wolfrey argues in Victorian Hauntings (2002) that “to tell a story is always to invoke ghosts, to open a space through which something other returns” so that “all stories are, more or less, ghost stories” and all fiction is, more or less, hauntological (Gallix, 2011: UP).
Aaron John Gulyas, The Chaos Conundrum: Essays on UFOs, Ghosts & Other High Strangeness in Our Non-Rational & Atemporal World (Redstar Books, 2013): 13-14
From Chapter One, “Ghosts”:
Not ghosts in the paranormal, “haunted house” sense. Rather, ghosts and hauntings in the sense meant by Jacques Derrida. In his 1993 book Specters of Marx, he discussed the notion that Marxist ideas would haunt the world long afyer the philosophy’s “moment” had passed. Today, the term “hauntology” connotes a more general sense of atemporality — past and present overlapping in art, music, and architecture. A great example is the music of Belbury Poly, which sounds like nothing if not the lost soundtrack to every 1970s Doctor Who episode.
Writers and futurists like Warren Ellis and James Bridle, along with designers such as Russell Davies, have identified atemporality with the emerging digital culture in cities. On this point, writing on the Guardian website in June 2011, Andrew Gallix discussed the connection between hauntology, cities and the digital: “Smartphones, for instance, encourage us never to fully commit to the here and now, fostering a ghostly presence-absence.”
Lars Iyer, “Outside Literature: The Lars Iyer Interview,” interview by Tim Smyth, The Quarterly Conversation 31 4 March 2013
In Vila-Matas, we find a humorous recapitulation of Blanchot’s sense that a certain way of literary writing is at an end, and that a new kind of writing, one which registers this end in some way, is beginning. Andrew Gallix has much of interest to say on the topic of the various “ends” of literature that have occurred. In one sense, I want to say that literature is always ending! The end is eternal. It will go on forever. There can be no “apocalypse” of literature. And for that reason, there will always be more hot tubs, more lists, more distractions! But I also want to insist on the specificity, on the singularity of this end . . . I believe in it . . .
Let me risk pretension by putting as follows. Historically, any simple avant-gardist idea of a new literary practice necessarily reconsolidates the traditional institution of literature that it claims to critique. A literary practice that is ostensibly “outside” literature posits an “inside” of literature. By disobeying the police who maintain the borders of literature, they simultaneously confirm the role of those police; avant-garde practices depend on them. But what happens when the police leave their posts? What happens when no-one mans the border — when the sanctity of literature becomes a matter of indifference? There can no longer be an “outlaw” avant-gardism, because there is no law to transgress. But nor is there a literature self-certain enough, secure enough, to arrest, domesticate or tame its “outside.” The authority of literature has vanished. The house of literature is deserted. Granted, that house is haunted. There are such things as literary ghosts, even a literary “hauntology,” as Gallix calls it.