Strangers, gods and monsters represent experiences of extremity which bring us to the edge. They subvert our open categories and challenge us to think again. And because they threaten the known with the foreign, they are often set apart in fear and trembling. Exiled to inferno on earth or heaven; or only when ostracized from the human familiarity into a land of aliens. The figure of the extraterrestrial being - ranging from the quaint notion of foreigner (xenos) to the contemporaneous category of alien invader - often operates as a limit-experience for humans trying to identify themselves over and against new(prenominal)s. Greeks had their barbarians, Romans their Etruscans, Europeans their exotic overseas savages. The western myth of the frontier epitomizes this, for example, when Pilgrim encounters Pequot on the shores of Massachusetts and asks Who is this stranger? Not realizing, of course, that the native Pequot is asking merely the same motion of the arrivals f rom Plymouth. Strangers are almost always other to each other. Monsters similarly signal borderline experiences of uncontainable excess, reminding the ego that it is never wholly sovereign. some great myths and tales bear witness to this. Oedipus and the Sphinx. Theseus and the Minotaur. business sector and Leviathan. Saint George and the Dragon. Beowulf and Grendel. Ahab and the Whale. Lucy and the Vampire. Ripley and the Alien.

all(prenominal) monster narrative recalls that the self is never limit in itself. There are monsters on the prowl, as Michel Foucault writes, whose form changes with the muniment of k nowledge. 1 For as our ideas of self-identit! y alter so do our ideas of what menaces this identity. Liminal creatures of the unknown interchange and slide, change masks. We are of the earth, they whisper, autochthonous. We are carriers of the mark of Cain, hobbled by the Achilles frump of a primal unconscious. If you want to get a beat essay, order it on our website:
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