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Increasingly fringe and violent far-right ideologies have become a significant threat to national security in Western countries in the twenty-first century. Accelerationism is growing in far-right narratives while populism and ethnocentrism garnered public attention. This study presents an empirical study of Stormfront, the largest and oldest online white nationalist community in the world, to identify accelerationist themes in the ideological narratives used to discuss white nationalist philosophy over time. The study applied a Natural Language Processing (NLP) algorithm and a supervised learning AI model to a corpus of more than 66 m words collected from 367,000 posts across a 20-year period. This analysis identified two kinds of accelerationist sentiment in the dataset, an offensive form, which portrays violence as both an inevitable and desirable mechanism to pursue political change, and a defensive form, which portrays violence as a reactionary and protective means to prevent undesirable social changes. The study then used a thematic analysis on a subset of the data to support its findings that both offensive and defensive accelerationism are embedded in ideological narratives on Stormfront. This is an important consideration for further research on ways that accelerationism may be influencing popular white nationalist ideology, particularly fringe and violent narratives. [ABSTRACT FROM AUTHOR]

This essay is a personal reflection on the double-bind that we as critical management studies academics feel we face in our pedagogic practice. We want to bring about more ethical and responsible management through teaching our students critiques of the excesses of capitalism, but we are all too aware of capitalism's extraordinary resilience as a mode of social, political and economic organization. We know how its tendencies readily co-opt even the most ardent criticism into its own ever-mutating paradigm. We thus feel torn between wanting our students to think and act critically, and the fear that critique is simply a part of the process itself. Rather than calling for raising awareness, relationality and the creation of difference, we present an accelerationist provocation. We invite critical management studies educators to struggle with us through upsetting considerations – that perhaps the most effective tactics for resistance might be to encourage and exacerbate capitalism's excesses. We conclude with a note on melancholy pedagogy and the powers of hopelessness. [ABSTRACT FROM AUTHOR]

A Religion of Progress has taken shape over the last 21 centuries, from the Enlightenment to present times. It is quite simple to follow a thread from Hermeticism to today, however, several facts have altered its content, therefore, reformulating some of its promises and vision of the world. This paper attempts to evaluate how that Religion of Progress has become a sort of Techno-Hermeticism 2.0. Digital technologies have redefined old hermetic myths into a high-tech religion with dire environmental consequencies. Some of those myths are the resurrection of the bodies, the construction of the City of God, the Adamic universal language and so forth. Now religion must confront the upcoming collapse, however, it is unable to provide satisfactory answers. This goes for all the different churches, from accelerationists (Nick Land) to extinctionists and believers of digital solutionism. That leaves possible imaginative responses to that sociecological crisis without any relevant proposals. [ABSTRACT FROM AUTHOR]

The paper introduces the transhumanism and cosmic communism of Mao Zedong and discusses its relation to a Marxian conception of human nature and analogous Soviet visions. Having shown that the two-sided understanding of human nature in Marx opened doors for its transhumanist interpretations, the article identifies instances of the latter in the ideal of the New Soviet Man, the views of Trotsky, and the communist (or at least Sovietized) cosmism of Tsiolkovsky and Bogdanov. In parallel to and prior to his contact with Marxism, Mao became occupied with the problems of immortality, alternative spaces, the destruction of the Earth, and the power of human will, and his early transhumanism only revived after 1949. It is shown that based on his revision of historical materialism and belief in the limitless potential of human powers, Mao envisaged that technological and cultural revolutions would still and endlessly occur under communism(s), including their cosmic phases, and even after a global nuclear catastrophe. This would be, however, a future of “something more advanced” than humans, free from their current physical limitations.

This article addresses how the Iranian-born philosopher Reza Negarestani has negotiated human distinctiveness in the course of his intellectual journey from speculative realism to inhuman rationalism (Rather than rationalist inhumanism, as some sources have it (Anon 2021)). Moving from challenging the correlationism of post-Kantian Western philosophy, via critiques of the Deleuze and Guattari's war machine, Nick Land's accelerationism, and Ray Brassier's nihilism, Negarestani eventually turns to the neo-pragmatists of the Pittsburgh School and their reflections on reason, normativity, and praxis. The mapping of this trajectory is divided into four parts: Having already discussed the political theology of Reza Negarestani elsewhere (Kersten, World Futures: The Journal of New Paradigm Research, 78(2–4), 256 267, 2022), the first part of this article briefly introduces Reza Negarestani's early theory fiction as an exponent of speculative realism (Negarestani 2008), followed by two sections dedicated to close readings of Negarestani's investigations of the inhuman (Negarestani 2011 and 2014). The examination of these writings will demonstrate how they have served as prolegomena to his next book-length publication, Intelligence and Spirit (2018), a connection that will be briefly assessed in the final part. [ABSTRACT FROM AUTHOR]

El aceleracionismo es una vertiente violenta del neonazismo y una de sus manifestaciones es el fenómeno de los célibes involuntarios que se caracterizan por la misoginia y por exhortar a la violencia contra las mujeres. Pese a tratarse de un fenómeno reciente, la cultura popular lo ha retratado en la obra literaria El cuento de la criada, que ha sido adaptada en la televisión. En este artículo, nuestro principal interés es analizar la naturaleza teocrática del régimen totalitario que se implanta en esa serie y cómo se sustenta gracias a dos ejes: la misoginia y el movimiento de las milicias. Para examinarlo con precisión, recurriremos a fuentes literarias, al visualizado de las entregas televisivas y, finalmente, a las fuentes secundarias de la hemeroteca. Con todo ello daremos cuenta de que, a pesar de tratarse de ficción, los elementos que la componen se plasman en las agrupaciones aceleracionistas. Accelerationism is a violent aspect of neo Nazism and one of its manifestations is the involuntary celibate phenomenon which is characterized by misogyny and by encouraging violence against women. Despite being a recent movement, popular culture has portrayed it in the dystopian novel called The Handmaid's Tale, which has been adapted on television. In this article, our main interest is to analyze the theocratic nature of the totalitarian regime that is implemented in this show and how it is sustained thanks to two axes: misogyny and the militia movement. To analyze it accurately, we will resort to literary sources, viewing the full episodes and, finally, we will take into account secondary sources from the newspaper archives. With all this, we will realize that, despite being fiction, the elements that compose The Handmaid's Tale show are reflected in the accelerationist groups.

In recent decades, philosophical reflection on the utopian has focused on the analysis of the way in which the future-possible and the radically unknown or "other" influence our present. Specifically, accelerationism and Object-oriented Ontology have identified horror and weird fiction in general, and H. P. Lovecraft in particular, as the privileged field from which to access a radically anti-humanist absolute exteriority (Outside) with the aim of developing a new anti-species worldview, one which Timothy Morton calls "Dark Ecology." This article analyzes the philosophical foundations of this worldview, showing the exclusive and proto-fascist character it harbors, which is why it should be clearly separated from other post-humanisms and/or new materialisms based on the hybridization and interconnection characteristic of relational ontologies. [ABSTRACT FROM AUTHOR]

The logic of connective action has been used to study social movements where collective identity and organizational coordination are no longer necessary precursors of mobilization. However, scholars have yet to identify the conditions necessary for sustained digitally networked action to take place. This paper focuses on far-right online activism, an area of research that has received less scholarly attention, to identify the conditions necessary for sustained digitally networked action by comparing a decentralized online far-right community (4chan/pol) to a centralized one (Stormfront). Cultural partialities like time-preference, anonymity, and affinity for experimental tactics interact with platform elements to sustain digitally networked connective action in a decentralized community, while an organizationally backed centralized online community continues to operate under the familiar logic of collective action. [ABSTRACT FROM AUTHOR]

The present paper aims to problematize the issues of representation and accessing reality in The Making of Incarnation, the latest novel by Tom McCarthy, a prominent contemporary British writer. An engagement with contemporary theoretical discourses is made through the lenses of both posthumanism and poststructuralism. Through an analysis of Deleuze, Guattari and Lyotard’s post-structuralist philosophy, I aim to present the manner in which reality can be accessed precisely through representation and artificiality, and not by inventing manners of bypassing the latter. This feat is possible, as the aforementioned authors’ theory states, owing to the particular nature of representation which entails intensity and energy as a potential of encountering the real. Additionally, by bringing into discussion Land’s more contemporary notion of accelerationism, this paper argues that representation and intensity are only available in a posthuman environment which sidelines the primacy of the human subject. At the core of this essay lies the argument that all of the previous theoretical aspects can be shown to be quintessential in McCarthy’s novel. The latter, I will argue, initially presents the struggles of encountering unmediated reality, to then gradually affirm the potential of representation in and of itself, and then finally to reach the powerful and tantalizing conclusion that the only possible environment which may facilitate such an access of noumenal reality is one which precludes the human altogether, centralizing instead the machinic and technological.

The purpose of this study was to investigate the attitudes of plagiarism in academic writing among postgraduate ELT students. To achieve this purpose, a descriptive survey design was used. The study involved the gathering of data through Attitudes towards Plagiarism (ATP) questionnaire from thirty postgraduate students. Convenience sampling technique was used to select the participants of the study. Descriptive statistics were computed to analyze the collected data. The results of the study reveal that ELT postgraduate students had moderate positive attitudes towards plagiarism. The result also showed that the participants of this study had moderate negative attitude and moderate subjective norms towards plagiarism. Overall, this result suggested that ELT postgraduate students’ attitude towards plagiarism was moderate. In other words, students had moderate attitudes towards the three attitudinal factors: positive attitude, negative attitude and subjective norms.

National Poet Laureate Amanda Gorman recited her inaugural poem for President Biden in January 2021, referencing Maya Angelou, who had been the inaugural poet of President Clinton three decades before, and who referenced, in turn, the first person to recite a poem at a presidential inauguration, Robert Frost, six decades ago. There are clear intertextual connections, which lead to a wider socio-cultural and historical contextualization of the poems, as well as to a political interpretation of the position of the inaugural poet. This kind of reading and contextualization can be useful in the EFL classroom, as the Gen Z cohort, of which Gorman is part, seems more inclined to interact around topics of social issues and current world events, which they consider personally relevant.

In recent decades, philosophical reflection on the utopian has focused on the analysis of the way in which the future-possible and the radically unknown or “other” influence our present. Specifically, accelerationism and Object-oriented Ontology have identified horror and weird fiction in general, and H. P. Lovecraft in particular, as the privileged field from which to access a radically anti-humanist absolute exteriority (Outside) with the aim of developing a new anti-species worldview, one which Timothy Morton calls “Dark Ecology.” This article analyzes the philosophical foundations of this worldview, showing the exclusive and proto-fascist character it harbors, which is why it should be clearly separated from other post-humanisms and/or new materialisms based on the hybridization and interconnection characteristic of relational ontologies.

For this special issue of b2o, we explore Musk’s SpaceX, the NSA’s control room, Biosphere 2, HI-SEAS, and Apple’s new “Spaceship” headquarters. In these projects and artifacts we find highly politicized deployments of Silicon Valley-style scitech, masked as concerned with escape from planet Earth while necessarily downplaying and denying their impetus: the deleterious, long-term effects of human-induced, industrial-scale problems such as resource extraction, environmental destruction, and war. Linked theoretically, conceptually, and politically, both to each other and to their unacknowledged, obfuscated philosophical origins in accelerationism and technological nihilism, these endeavors and their proponents in government and tech sectors represent the ultimate expression of reality TV’s much-discussed “preppers,” ready to start anew somehow and somewhere else. In a final turn, this paper contrasts such endeavors with Trump-era protectionist values (e.g., increased military spending; the detention of migrant children; entrenched, ongoing structural racism; antagonism of longtime allies) seemingly in stark opposition to these manifest desires to leave, rather than defend, the nation. Yet, when read through the lens of accelerationism, such antagonism can be more accurately identified as directly aligned with the hastening of global confrontation, chaos and the deliverance of the chosen few to a fetishized future of their making.

Sinofuturism is a cultural concept that is externally applied to China and Chinese society by a predominant Western academic discourse. The concept of Sinofuturism assumes that contemporary China is the future. This idea echoes Western notions of futurity, which link economic developments with the industrial progressivity of a society. In doing so, the current reading of Sinofuturism is largely based on a linear temporality. By projecting China and the Chinese into the future, Western scholarship has formed a temporal Othering through which a self is constructed. In contrast to Afrofuturism, it does not, up until now, refer to a counter-hegemonic aesthetic movement. The current coinage of Sinofuturism is mainly influenced by the work of early accelerationists associated with the British experimental-theorist collective Cybernetic Culture Research Unit and was prominently featured in Lawrence Lek's audiovisual Sinofuturist Trilogy (2016). [ABSTRACT FROM AUTHOR]

Books are a recognized but insufficiently researched means for dissemination of ideologies, including by far-right violent extremists. Considering that the far-right are early and effective adopters of new communication technology, this article explores how digital publication and circulation of books can both enable and direct a known potential pathway to radicalization to extremism: the 'intellectual quest'. This article explores the publication history and commercial circulation of novels by self-identified American neo-Nazis William L. Pierce and Harold A. Covington, which have been linked to planning and acts of violence both in the U.S.A. and elsewhere, and how commercial algorithms direct potential purchasers to ideologically adjacent material. We argue that digital book publishing and circulation have particular affordances for articulating, amplifying and normalizing violent extremist ideologies. [ABSTRACT FROM AUTHOR]

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This bibliography contains journal articles, book chapters, books, edited volumes, theses, grey literature, bibliographies and other resources on accelerationism - a specific form of anti-government extremism that aims to push the existing socio-political system toward a violent collapse. The compilation focuses on recent publications (up to December 2022) and should not be considered exhaustive. The literature has been retrieved by manually browsing more than 200 core and periphery sources in the field of Terrorism Studies. Additionally, full-text and reference retrieval systems have been employed to broaden the search. [ABSTRACT FROM AUTHOR]

This paper discusses how Arthur C. Clarke's four-volume Odyssey series (1968–1997) and Charles Stross's Accelerando (2005) relate to humanity's narcissistic injuries. Here, powerful AIs threaten the self-perception of humanity, which intuitively assumes that it holds a central position in the universe. Clarke's and Stross's texts are representative of changing AI visions between the optimistic can-do spirit of the post-war era and the irritated mood at the onset of the twenty-first century. Both texts serve as access points to the history of technological science, as Clarke exploits Norbert Wiener's early cybernetics and Stross elaborates on Vernor Vinge's and Nick Land's speculative thought. AI takeover represents an existential destabilization that revolves around an uncomfortable question: How does humanity relate to its forthcoming redundancy? [ABSTRACT FROM AUTHOR]

The last decade witnessed a drastic reconfiguration of American conservatism by way of a newly emergent and energized dissident right. Beyond the question of ideology, this article argues that an essential aspect of this realignment occurs at the level of strategy, specifically with the adoption of agitational tactics pioneered by the progressive left. It attempts to make sense of this sea change, first, by tracing in broad strokes the history of American conservatism's opposition to much of what passes for agitational politics. It then examines the right's seemingly abrupt adoption of three species of agitational practice: Alinsky-styled radicalism, identity politics, and accelerationism. It concludes by discussing the implications of this shift, in terms of what it means both for the future of conservative discourse and for leftist groups who must now take into account the possibility of having to outmaneuver their own set of tactics. [ABSTRACT FROM AUTHOR]

Copyright of Reflexão & Ação is the property of Universidade de Santa Cruz do Sul and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article provides a critical introduction to or close reading of British philosopher Sadie Plant's original formulation of cyberfeminism. I begin by showing how Plant's earliest work seeks a form of critique--or what she also calls 'the most radical gesture'--that could never be recuperated by the power structures it seeks to contest as has happened to so much critical thought before. I then argue that her cyberfeminist turn is motivated by the discovery that evermore autonomous machines are carving out a space outside the human spectacle from whence our anthropocentric misconceptions can be eliminated. If Plant characterizes this machinic critique as a feminism, it is because she sees increasingly intelligent machines as harbouring the same attributes often associated with women inasmuch as they have both been traditionally treated as a means to the ends of man without any rational agency, fixed identity or humanity of their own. As we shall see, Plant's cyberfeminism is not so much about emancipating women as it is about emancipating feminine structures like irrationality, fluid identity, general intelligence, and even inhumanity, which she finds incarnated in emerging technologies as they spiral outside of man's control in a purely formal feminism, or even a feminism without women. [ABSTRACT FROM AUTHOR]

This chapter addresses the resonances between the concept of the virtual and a material philosophy of life, based on heterogeneity, hybridity, and becoming. It outlines the basic tenet of this materialist philosophy and explores its implications, in relation to the notions of difference and becoming. It, also, highlights the importance of an ethics of affirmation, which may balance the creative potential of critical thought with a dose of negative criticism and the oppositional consciousness that such a stance, necessarily, entails. Situating this project in the context of cognitive capitalism, it discusses the question of how to resist the injustice, violence, and exclusions of the times, our times, the better to resist them and engage with them in an affirmative manner. [ABSTRACT FROM AUTHOR]

Popular Hollywood movies do not often attempt to meaningfully criticize capitalism. What proliferates, instead, are performative optics; media starts a revolution for us so capital can continue its death march forward, unphased. Academia has begun to wrestle with the concept of accelerationism—that is, the full maximization of capitalism's mechanics as a destabilizing strategy. Though accelerationism may lack merit as a political praxis, this article frames it as a subversive narrative strategy in popular media, fully embodied through the final installment of Paul W. S. Anderson's film adaptation of the Resident Evil video game franchise, Resident Evil: The Final Chapter (2016). [ABSTRACT FROM AUTHOR]

This article reads Breaking Dawn by Stephenie Meyer in relation to the emergent 24/7 expectation of postmodern capitalism. The novel's focus on sleeplessness and illumination, on sparkle and consumerism, points to a contemporaneous engagement with new modalities of twenty-first-century consumption and production. Consequently, the novel's redefinition of the vampire as posthumanist warrior-consumer is merely the latest iteration of the connection of the otherness of vampirism to the mobility of capital. [ABSTRACT FROM AUTHOR]

In this article, the anti-anthropocentric philosophy of Nick Land is discussed from the perspective of the concept of capital – capital becomes a philosophical problem. The origin of Land’s conception of capital as artificial intelligence alien to humanity is traced from the theory of libidinal materialism, the transcendental philosophy of Kant, and also from the historical and cultural background. The ideas of Deleuze and Guattari let Land think of capital as machinically and cybernetically accelerating techno-capital – Land’s intense relation to the process of acceleration is defined here as ecstasy. Also, the problematic interpretation of Deleuze and Guattari is noted, the processes of automatisation and autonomisation are considered, and Land’s teleological vision of technological singularity is criticised, especially from the point of the threats of the climate crisis. Here is shown that the philosophy of Land affectively follows the relevant and important tendencies of capitalism, but suffers from some inner contradictions and paradoxes, according to which we can reasonably doubt the philosopher’s ecstatic celebration of the abyss between capital and human subjectivity.

The modern accelerationist far-right has a notable focus on attacking and disrupting sites of infrastructure – energy delivery, mass transportation, mass communication, etc. – as part of its wider strategy to provoke socio-political systemic breakdown, in the hopes of accelerating social change. While traditionally fascist and adjacent elements of the far-right focused on intimidating racial, ethnic, and religious minorities, some elements of this movement have shifted focus towards ecological issues, and in doing so, begun to focus their strikes on these accessible, physical embodiments of "the system." Although diverging wildly in their revolutionary and prefigurative focus, some leftist movements share this counter-infrastructural focus, although pursue their targets with the utmost protection of human and animal life. For the ecofascist far-right, the networks' porous malleability in modernity permits crosspollination with the left, as well as more fringe communities such as those based in Satanism, and the so-called "eco-extremist tendency." This analysis focuses on the discourses formed by content made by accelerationist-ecofascists and leftist eco-saboteurs, using the Telegram messaging platform. Through a visual and text-based discursive analysis supported by corpus linguistics, these themes are laid bare and adopted as a basis for discussing a revolutionary response to counter-systemic violence situated in conflict transformation and ecological justice. [ABSTRACT FROM AUTHOR]

This paper discusses the role of Deleuzian philosophy in fintech projects which operate 'in the wild', i.e. far from the major institutional settings of fintech development, and which speculate towards an alternative financial economy, building upon algorithms, blockchains, cryptocurrencies, and crypto-assets. Based on ethnographic data collected with three different projects, I discuss the process of earmarking financial operations by means of philosophical concepts or theories, which enable the re-interpretation of the process of financialisation of everyday life. I further analyse the conceptual socialization of these technological endeavours with the wider-reaching theme of accelerating the capitalist process with the objective to overturn its excessive powers. The paper concludes by suggesting that fintech experiments which are socialized with accelerationist narratives re-interpret the process of financialisation as a path of liberation instead of exploitation, offering an escape from the capitalist crisis through machinic alchemy. [ABSTRACT FROM AUTHOR]

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This paper aims to start a path of exploration on the generation of the project in the post-digital era through an accelerationist perspective. This implies the consideration of thematic intersections that link the cyborg, the trans, and the xeno. It also forges a vision of the project facing multiple possible futures, where robotics, machine learning, and digital manufacturing will be linked on multiple scales with the biotechnological and the post-natural. This will create an inexorable hybridization between the human and the non-human capable of redefining the inter-systemic relations built on the remains of the Anthropocene, heading towards a physical-digital convergence.

Marcuse’s theory of civilization offer a promising Freud-Marx synthesis. His approach, best articulated in Eros and Civilization, aims at thorough reformulation of the Freudian drive doctrine to render it more historical and concatenate it to the problem of structural violence and institutionalized (and internalized) mechanism of repression. I claim that the said reformulation provides a cornerstone for Marcuse’s highly idiosyncratic variant of a critical theory, which, according to my interpretation, possesses clear protoaccelerationist undertones. The article offers a concise recapitulation of Marcuses’s “dialectics of civilization” and points at the somewhat surprising close convergeneces with acceleraconist version of post-capitalist in his reflection on politics, technology, and the role of arts and aesthetic imagination in challenging the affirmative (and desublimating) character of culture.

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Purpose: This article is concerned with the fundamental differences between Landian accelerationism and the tradition that most closely resembles it within organization studies and process organization studies. Accelerationists and process theorists seem to have much in common, since both bear the influence of vitalism, but there are important conceptual differences that need to be brought to light for accelerationist organization studies (AOSs). Design/methodology/approach: This paper is a straightforward comparison of the fundamental philosophical principles orienting both process organization studies, especially those gleaned from phenomenology and speculative metaphysics, and Landian accelerationism. Findings: Process organization studies address a localized disciplinary bias towards stability over change and leverage phenomenology and speculative metaphysics to overcome it. Landian accelerationism is a radical account of the supersession of the human by inhuman forces and abandons phenomenology and speculative metaphysics as vitalist variants of correlationism. The two perspectives are shown to be broadly incompatible. Originality/value: The introduction of accelerationism into organization studies will invariably see it compared with the vitalist strains of process organization studies. This paper emphasizes some of the important differences that exist between these traditions in preparation for an emerging accelerationist organization study tradition. [ABSTRACT FROM AUTHOR]

This article addresses the increasing levels of complexity and abstraction that digital technologies produce, which generate a feeling of amazement nowadays similar to what the philosophy of art and aesthetics deemed the experience of the sublime. Through the idea of the “digital sublime”, we aim to find ways to find direction in this vertiginous world. Our intention is to research the extent to which art and design can function as mediators of scales that translate the digital sublime into concrete images that are more digestible, as well as easy to understand and perceive. We believe this is one of the challenges that these disciplines must face in our era governed by extra-human scales, both technological (the cloud, artificial intelligence, 5G, etc.) and geological (the Anthropocene and global climate change). With this in mind, we will analyse the work of several artists whose careers reflect their commitment to these issues. If we, and our bodies, are constantly translated into data, can art and design reverse meaning and make our data transform into bodies in such a way as to produce an aesthetic (sensible) experience of them? Can this help us to understand digital infrastructure and its materiality in a more intuitive and approachable way so that a body can imagine and/or visualise it? Can these actions encourage the production of collective emancipation strategies that allow us to be active agents when reconfiguring the governance and algorithmic regulations imposed on us?

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This contribution presents a short overview on the impact of the Capitol Riots riots in Europe. Fear of a similar mass-mediated contagion was explicitly expressed by most of the European leaders. Echoes and acclamation for the riots in the U.S. were indeed heard on websites, QAnon-sites, and within circles of Trump supporters in Europe as well. An earlier storming of the German Reichstag (in 2020) was cited. In the Netherlands, the curfew riots of 24–25 January 2021 also were put into this context. Security agencies and officials in the U.K. and the Netherlands repeated this threat awareness in recent, formal threat assessments. [ABSTRACT FROM AUTHOR]