Cosmic Topologies of Imitation: From the Horror of Digital Autotoxicus to the Auto-Toxicity of the Social

This article expands on an earlier concept of horror autotoxicus linked to digital contagions of spam and network Virality.1 It aims to present, as such, a broader conception of cosmic topologies of imitation (CTI) intended to better grasp the relatively new practices of social media marketing. Similar to digital autotoxicity, CTI provide the perfect medium for sharing while also spreading contagions that can potentially contaminate the medium itself. However, whereas digital contagions are perhaps limited to the toxicity of a technical layer of information viruses, the contagions of CTI are an all pervasive auto-toxicity which can infect human bodies and technologies increasingly in concert with each other. This is an exceptional autotoxicus that significantly blurs the immunological line of exemption between self and nonself, and potentially, the anthropomorphic distinction between individual self and collective others.

Do people have insight into their face recognition abilities?

Diagnosis of developmental or congenital prosopagnosia (CP) involves self-report of everyday face recognition difficulties, which are corroborated with poor performance on behavioural tests. This approach requires accurate self-evaluation. We examine the extent to which typical adults have insight into their face recognition abilities across four studies involving nearly 300 participants. The studies used five tests of face recognition ability: two that tap into the ability to learn and recognise previously unfamiliar faces (the Cambridge Face Memory Test, CFMT, Duchaine & Nakayama, 2006 and a newly devised test based on the CFMT but where the study phases involve watching short movies rather than viewing static faces – the CFMT-Films) and three that tap face matching (Benton Facial Recognition Test, BFRT, Benton, Sivan, Hamsher, Varney, & Spreen, 1983; and two recently devised sequential face matching tests). Self-reported ability was measured with the 15-item Kennerknecht et al. (2008) questionnaire; two single-item questions assessing face recognition ability; and a new 77-item meta-cognition questionnaire). Overall, we find that adults with typical face recognition abilities have only modest insight into their ability to recognise faces on behavioural tests. In a fifth study, we assess self-reported face recognition ability in people with CP and find that some people who expect to perform poorly on behavioural tests of face recognition do indeed perform poorly. However, it is not yet clear whether individuals within this group of poor performers have greater levels of insight (i.e., into their degree of impairment) than those with more typical levels of performance.

‘Why are there always three?’: The Gothic Occult in Dario Argento’s Three Mothers Trilogy

Thomas De Quincey’s essay ‘Levana and Our Ladies of Sorrow’ provided Dario Argento with the spark of an idea, which was further ignited by tales from his then wife, Daria Nicolodi, who told him of her grandmother’s stay at a music school which was run by a coven of witches. From these sources Argento came up with the mythology of The Three Mothers, which were to feature in three of his films: Suspiria (1977), Inferno (1980) and La terza madre/The Mother of Tears (2007). This article will examine the occult and esoteric sources of The Three Mothers trilogy, and explore how these references work to create a series of films that may superficially appear to use the supernatural and occult to create scares, but actually incorporate elements of Western Esotericism rather than traditional Christian images of evil. By doing this, these films transcend their apparent flaws (in terms of shallow plot and character development, a common complaint directed toward many Italian horror films) and instead imbue the mise-enscene itself with meaning, character and narrative. Although the films are situated within the Gothic genre, and in many respects follow traditional Gothic lines with witchcraft and the occult becoming synonymous with evil, I will argue that the films actually belong to the long tradition of art forms that have attempted to investigate the allure and the danger of occult exploration.