92 found
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  1.  38
    Plant-Thinking: A Philosophy of Vegetal Life.Michael Marder - 2013 - Columbia University Press.
    The margins of philosophy are populated by non-human, non-animal living beings, including plants. While contemporary philosophers tend to refrain from raising ontological and ethical concerns with vegetal life, Michael Marder puts this life at the forefront of the current deconstruction of metaphysics. He identifies the existential features of plant behavior and the vegetal heritage of human thought so as to affirm the potential of vegetation to resist the logic of totalization and to exceed the narrow confines of instrumentality. Reconstructing the (...)
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  2.  48
    Green Mass: The Ecological Theology of St. Hildegard of Bingen.Michael Marder - 2021 - Stanford University Press.
    Green Mass is a meditation on—and with—twelfth-century Christian mystic and polymath Saint Hildegard of Bingen. Attending to Hildegard's vegetal vision, which greens theological tradition and imbues plant life with spirit, philosopher Michael Marder uncovers a verdant mode of thinking. The book stages a fresh encounter between present-day and premodern concerns, ecology and theology, philosophy and mysticism, the material and the spiritual, in word and sound. Hildegard's lush notion of viriditas, the vegetal power of creation, is emblematic of her deeply entwined (...)
  3.  15
    Energy Dreams: Of Actuality.Michael Marder - 2017 - Columbia University Press.
    The question of energy is among the most vital for the future of humanity and the flourishing of life on this planet. Yet, only very rarely (if at all) do we ask what energy is, what it means, what ends it serves, and how it is related to actuality, meaning-making, and instrumentality. Energy Dreams interrogates the ontology of energy from the first coinage of the word energeia by Aristotle to the current practice of fracking and the popularity of "energy drinks." (...)
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  4.  19
    The Philosopher's Plant: An Intellectual Herbarium.Michael Marder & Mathilde Roussel - 2014 - Cambridge University Press.
    Despite their conceptual allergy to vegetal life, philosophers have used germination, growth, blossoming, fruition, reproduction, and decay as illustrations of abstract concepts; mentioned plants in passing as the natural backdrops for dialogues, letters, and other compositions; spun elaborate allegories out of flowers, trees, and even grass; and recommended appropriate medicinal, dietary, and aesthetic approaches to select species of plants. In this book, Michael Marder illuminates the vegetal centerpieces and hidden kernels that have powered theoretical discourse for centuries. Choosing twelve botanical (...)
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  5.  80
    For a Phytocentrism to Come.Michael Marder - 2014 - Environmental Philosophy 11 (2):237-252.
    The present essay formulates a phytocentric alternative to the biocentric and zoocentric critiques of anthropocentrism. Treating phuton—the Greek for “plant,” also meaning “growing being”—as a concrete entry point into the world of phusis , I situate the intersecting trajectories and communities of growth at the center of environmental theory and praxis. I explore the potential of phytocentrism for the “greening” of human consciousness brought back to its vegetal roots, as well as for tackling issues related, among others, to the use (...)
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  6.  27
    Groundless existence: the political ontology of Carl Schmitt.Michael Marder - 2010 - New York: Continuum.
    Groundless existence is a unique examination of the implicit phenomenological and existential foundations of Schmitt's political philosophy.
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  7.  17
    Phenomena-Critique-Logos: The Project of Critical Phenomenology.Michael Marder - 2014 - London: Rowman & Littlefield International.
    A highly original reading of the history of phenomenology that offers a new systematic concept of critique.
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  8.  29
    The Event of the Thing: Derrida's Post-Deconstructive Realism.Michael Marder - 2009 - University of Toronto.
    The Event of the Thing is the most complete examination to date of Derrida's understanding of thinghood and its crucial role in psychoanalysis, ethics, literary ...
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  9. Gatherings Symposium: Beyond Presence?Jussi M. Backman, Taylor Carman, Daniel Dahlstrom, Graham Harman, Michael Marder & Richard Polt - 2019 - Gatherings: The Heidegger Circle Annual 9:145-174.
  10. The Life of Plants and the Limits of Empathy.Michael Marder - 2012 - Dialogue 51 (2):259-273.
    ABSTRACT: This article examines the possibility of an ethical treatment of plants grounded in empathy. Upon considering whether an empathetic approach to vegetal life is compatible with the crucial features of plant ontology, it is concluded that the feeling of empathy with plants disregards their mode of being and projects the constructs and expectations of the human empathizer onto the object of empathy. Vegetal life, thus, reveals the limits of empathy, as well as its anthropocentric and potentially unethical underpinnings. View (...)
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  11.  60
    Existential Phenomenology According to Clarice Lispector.Michael Marder - 2013 - Philosophy and Literature 37 (2):374-388.
    Is love when you don’t give a name to things’ identity? The Passion According to G.H., like much of Clarice Lispector’s writing, hovers on the razor-thin and fragile edge between description and the ineffable, between existence and nonexistence, between the world and its disappearance, between losing and finding oneself. It is no wonder, then, that a plethora of contradictions explode from the very first lines of the narrative that passionately wishes to share an obscure experience, of which the narrator herself (...)
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  12.  5
    Pyropolitics: When the World is Ablaze.Michael Marder - 2014 - Rowman & Littlefield International.
    A highly original theory of the political, the book explores the literal and metaphorical flare-ups in political theology, revolutionary thought, radical protests, and global energy production.
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  13.  38
    Anti-Nomad.Michael Marder - 2016 - Deleuze and Guatarri Studies 10 (4):496-503.
    This brief text offers a critique of Gilles Deleuze and Félix Guattari's concept of nomadism. It is shown that ‘nomadism’ functions as a compilation of unresolved contradictions, such as those of movement and rest, anarchy and order, numeric abstraction and concrete placement. I argue that, in the last instance, this concept bears allegiance to its etymological provenance from the Greek nomos and that it veers on the side of an economy, rather than an ecology, of being.
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  14.  39
    What Needs to Change in Our Thinking about Climate Change.Michael Marder - 2020 - Environmental Philosophy 17 (1):9-17.
    In this article I argue that, the consciousness of climate change will remain wanting, unless it reaches all the way to the level of self-consciousness. Interrelating the meanings of “climate” and “thinking,” I suggest that only an approach that shuns subjective mastery and distance will be adequate to this peculiar non-object.
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  15.  11
    Heidegger: phenomenology, ecology, politics.Michael Marder - 2018 - Minneapolis: University of Minnesota Press.
    Understanding the political and ecological implications of Heidegger's work without ignoring his noxious public engagements The most controversial philosopher of the twentieth century, Martin Heidegger has influenced generations of intellectuals even as his involvement with Nazism and blatant anti-Semitism, made even clearer after the publication of his Black Notebooks, have recently prompted some to discard his contributions entirely. For Michael Marder, Heidegger's thought remains critical for interpretations of contemporary politics and our relation to the natural environment. Bringing together and reframing (...)
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  16.  12
    Political Categories: Thinking Beyond Concepts.Michael Marder - 2018 - New York: Columbia University Press.
    Western philosophy has been dominated by the concept or the idea—the belief that there is one sovereign notion or singular principle that can make reality explicable and bring all that exists under its sway. In modern politics, this role is played by ideology. Left, right, or center, political schools of thought share a metaphysics of simplification. We internalize a dominant, largely unnoticeable framework, oblivious to complex, plural, and occasionally conflicting or mutually contradictory explanations for what is the case. In this (...)
  17. Vegetal anti-metaphysics: Learning from plants.Michael Marder - 2011 - Continental Philosophy Review 44 (4):469-489.
    By denying to vegetal life the core values of autonomy, individualization, self-identity, originality, and essentiality, traditional philosophy not only marginalizes plants but, inadvertently, confers on them a crucial role in the current transvaluation of metaphysical value systems. From the position of absolute exteriority and heteronomy, vegetation accomplishes a living reversal of metaphysical values and points toward the collapse of hierarchical dualisms.
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  18.  97
    Phenomenology of Distraction, or Attention in the Fissuring of Time and Space.Michael Marder - 2011 - Research in Phenomenology 41 (3):396-419.
    The goal of “Phenomenology of Distraction“ is to explore the imbrication of attention and distraction within existential spatiality and temporality. First, I juxtapose the Heideggerian dispersion of concern (which includes, among other things, the attentive comportment) in everyday life, conceived as a way to get distracted from one's impending mortality, to Fernando Pessoa's embracing of the inauthentic, superficial, and restless existence, where attention necessarily reverts into distraction. Second, I consider the philosophical confessions of St. Augustine and Jean-Jacques Rousseau as evidence (...)
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  19.  9
    Grafts: writings on plants.Michael Marder - 2016 - Minneapolis, MN: Univocal.
    Grafting: do we ever do anything other than that? And are we ever free from vegetal influences when we engage in its operations? For the philosopher Michael Marder, our reflections on vegetal life have a fundamental importance in how we can reflect on our own conceptions of ethics, politics, and philosophy in general. Taking as his starting point the simple vegetal conception of grafting, Marder guides the reader through his concise and numerous reflections on what could be described as a (...)
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  20.  17
    Heidegger’s “Phenomenology of Failure” in Sein und Zeit.Michael Marder - 2007 - Philosophy Today 51 (1):69-78.
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  21.  18
    Exilic Ecologies.Michael Marder - 2023 - Philosophies 8 (5):95.
    A term of relatively recent mintage, coined by German scientist Ernst Haeckel in 1866, ecology draws on ancient Greek to establish and consolidate its meaning. Although scholars all too often overlook it, the anachronistic rise of ecology in its semantic and conceptual determinations is noteworthy. Formed by analogy with economy, the word may be translated as “the articulation of a dwelling”, the logos of oikos. Here, I argue not only that a vast majority of ecosystems on the planet are subject (...)
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  22.  15
    The Place of Plants: Spatiality, Movement, Growth.Michael Marder - 2015 - Performance Philosophy 1 (1):185-194.
    Considering the ways in which plants move and shape the places of their growth, this article suggests that performing arts should account for the vegetal model of movement. The implications of including plants in the category of “moving beings” are vast, as they touch upon the dynamic relation between immanence and transcendence, questions of time-scales appropriate to different kinds of beings and their responses to the environment, and phenomenologies of place corresponding to diverse forms of life. I argue that although, (...)
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  23.  26
    The Sense of Seeds, or Seminal Events.Michael Marder - 2015 - Environmental Philosophy 12 (1):87-97.
    In this text, I suggest that we approach the theme of “the event” through vegetal processes, concepts, and metaphors. Mediated through plant life, the event unfolds along three axes: 1) that of excrescence, or the out-growth, which is how plants appear in the world; 2) that of expectation, or the out-look, waiting for germination and ultimately for fruition; and 3) that of the exception, or the out-take, which extracts the seed from the closed circuit of potentiality and actuality, committing it (...)
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  24. On the Mountains, or The Aristocracies of Space.Michael Marder - 2012 - Environment, Space, Place 4 (2):63-74.
    Mountain peaks, like all uninhabitable and barely accessible environments, stand in the way of a clear-cut distinction between “place” and “space.” Building on the environmental thought of Aldo Leopold, as well as the philosophy of Friedrich Nietzsche and twentieth-century phenomenology, I draw attention to this obscure in-between region and argue that the conceptual distinction must be subject to careful adumbration, depending on the concrete place where it is employed. Subsequently, mountains are theorized as the sites of friction between earth and (...)
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  25.  29
    La política del fuego: El desplazamiento contemporáneo del paradigma geopolítico.Michael Marder - 2013 - Isegoría 49:599-613.
    Este artículo teoriza la transición del régimen global geopolítico (es decir, la política de la tierra) a régimen piropolítico, o la política del fuego. En base a filosofía política de Carl Schmitt, la tesis es que la certidumbre, estabilidad y orden arraigados en la tierra están desplazados por la anomia del fuego, como un símbolo y dominio concreto de lo político hoy.
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  26.  24
    Natality, Event, Revolution: The Political Phenomenology of Hannah Arendt.Michael Marder - 2013 - Journal of the British Society for Phenomenology 44 (3):302-320.
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  27.  28
    Is a Philosophy of Nature Still Tenable?Michael Marder - 2022 - The Harvard Review of Philosophy 29:21-32.
    This article contemplates the possibility of a philosophy of nature in and for the twenty-first century. Following an examination of the contemporary critiques of the concept of nature, I propose an alternative approach, inspired by Heraclitus and Friedrich Schelling, according to which nature is not an archaic category, but something yet to come, to be invented and reinvented. At the same time, I argue that the irreducible futurity of nature needs to be set in the context of the current global (...)
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  28.  5
    A Fenomenologia da diferença Ôntico-Ontológica.Michael Marder - 2010 - Phainomenon 20-21 (1):243-258.
    This paper focuses on Martin Heidegger’s reading of the Hegelian phenomenology of spirit as a veiled critique of Edmund Husserl’s phenomenology of consciousness. Ultimately, I argue, Heidegger will acknowledge the insufficiency of either phenomenology, concerned exclusively with Being or with beings, and will hint at the possibility of a third kind of phenomenology unfolding between the two - the phenomenology of ontico-ontological difference.
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  29.  13
    Heidegger Tonight: A Philosophical Dialogue.Michael Marder & Giovanbattista Tusa - 2022 - Diacritics 50 (2):26-37.
    Abstract:Michael Marder and Giovanbattista Tusa discuss the "today" and "tonight" in Heidegger's thinking and beyond.
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  30.  14
    Contemporanea: a glossary for the twenty-first century.Michael Marder & Giovanbattista Tusa (eds.) - 2024 - Cambridge, Massachusetts: The MIT Press.
    A glossary of conceptual terms (with short essay-entries explaining the reasons) for the 21st century (and how we may work through this century) by leading names in philosophy and cultural studies.
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  31.  27
    The Ecological Literacies of St. Hildegard of Bingen.Michael Marder - 2021 - Philosophies 6 (4):98.
    Literacy is, literally, a question not of education but of the letter. More than that, it is the question of the letter in the two senses the word has in English: as a symbol of the alphabet and a piece of correspondence. It is my hypothesis that ecological literacies may learn a great deal from the literalization, or even the hyper-literalization, of the letter and that they may do so by turning to the corpus of twelfth-century Benedictine abbess, polymath, and (...)
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  32.  27
    Vegetal entwinements in philosophy and art: a reader.Giovanni Aloi & Michael Marder (eds.) - 2023 - Cambridge, Massachusetts: The MIT Press.
    A reader of previously published and new material (interviews with artists and theorists) devoted to the new and growing field of critical plant studies, and a reader that practices what it covers by arranging and intertwining its contents through a non-hierarchical and articulated manner that allow for different, alternate reading pathways.
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  33.  10
    (1 other version)Introduction.Russell A. Berman & Michael Marder - 2009 - Telos: Critical Theory of the Contemporary 2009 (147):3-13.
  34.  21
    Thinking anew.Luce Irigaray & Michael Marder - 2015 - The Philosophers' Magazine 68:27-29.
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  35.  3
    A Levinasian Ethics of Attention.Michael Marder - 2009 - Phainomenon 18-19 (1):27-40.
    In his rather fragmentary theory of attention, Emmanuel Levinas draws inspiration from phenomenology, while endeavoring to furnish it with an ethical foundation. On ·the one hand, he assigns to attention a crucial role coextensive with intentionality (the idea that, in each case, consciousness is consdous of, or directed toward, something). On the other hand, he mobilizes the methodology of reduction for the purpose of uncovering an ethical substratum of experience in the relation to the Other, which is deeper still than (...)
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  36.  10
    Abbreviations of Titles of Works by Derrida.Michael Marder - 2009 - In The Event of the Thing: Derrida's Post-Deconstructive Realism. University of Toronto.
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  37. Auto-Heteronomy: Thoreau's Circuitous Return to the Vegetal World.Michael Marder - 2021 - In Branka Arsic? & Vesna Kuiken (eds.), Dispersion: Thoreau and vegetal thought. New York: Bloomsbury Academic.
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  38.  26
    After the Fire: The Politics of Ashes.Michael Marder - 2012 - Telos: Critical Theory of the Contemporary 2012 (161):163-180.
    Two fires are kindled at the threshold of the metaphysical era, and both are extinguished, almost simultaneously, as soon as metaphysics exhausts itself in its final Nietzschean inversion. The political reality of the twenty-first century is, as a whole, a comet tail of these ancient blazes that, until recently, seemed to be older than time itself, gave the impression of being eternal, undying, inextinguishable. How to find one's bearings among the cinders and ashes of what the flames consumed? How to (...)
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  39.  22
    (1 other version)Across the Tradition of Philosophy.Michael Marder - 2004 - Epoché: A Journal for the History of Philosophy 9 (1):137-157.
    In this article I begin to explore Friedrich Nietzsche’s and Jacques Derrida’s philosophies of history in terms of the persistence of forgetting within memory. In section I, I shall outline the totalizing production of history understood as an unsuccessful attempt to erase the indifference of animality and the difference of madness. The following two sections are concerned with the particular kinds of non-subjective memories—memorials—that arise in the aftermath of this erasure and include writing and the archive, as well as the (...)
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  40.  6
    Building a new world: Luce Irigaray: teaching II.Michael Marder (ed.) - 2015 - New York: Palgrave-Macmillan.
    In this volume young researchers endeavour to build a new world. They neither confine themselves to criticism, resentment and disenchantment nor submit to traditional conceptions of truth, past moral imperatives and supra-sensitive ideals alone. Here, young researchers invent another way of thinking, believing, making art, or being political players. They can be seen as inaugurating an epoch when the cultivation of nature as an environment encompassing natural belonging allows for a world-wide coexistence respectful of differences between sexes, generations, cultures and (...)
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  41.  33
    Betrayal: A Philosophy.Michael Marder - 2020 - Research in Phenomenology 50 (1):79-98.
    This essay imagines the shape a phenomenology of betrayal would assume at the limits of phenomenology. With Caravaggio’s 1602 painting Cattura di Cristo for an aesthetic backdrop, I consider the paradoxical structure of betrayal with its interwoven strands of a surplus disclosure and a breach of trust. I go on to elaborate the relation of this complex term, at once positive and negative, to time, conceptuality, and truth. Ultimately, I am interested in how betrayal as a limit of phenomenology, where (...)
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  42.  17
    À beira do respeito: investigações ontológicas e fenomenológicas sobre a ética das plantas.Michael Marder - 2016 - Revista Filosófica de Coimbra 25 (50):367-388.
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  43. Beyond History in History: Historiographic Threads in Foucault and Lévinas.Michael Marder - 2005 - Clio: A Journal of Literature, History, and the Philosophy of History 34 (4):419-442.
  44.  16
    Breathing “to” the Other.Michael Marder - 2009 - Levinas Studies 4:91-110.
  45.  6
    (1 other version)Contents.Michael Marder - 2009 - In The Event of the Thing: Derrida's Post-Deconstructive Realism. University of Toronto.
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  46.  37
    Complexio Oppsitorum.Michael Marder - 2008 - Proceedings of the Xxii World Congress of Philosophy 50:451-458.
    Carl Schmitt’s Roman Catholicism and Political Form (1923) features a term, the importance of which political philosophy is yet to fathom. This notion is complexio oppositorum, describing Catholicism as “a complex of opposites”. Upon theorizing the complex as a non-dialectical, non-synthetical unity, I will graft its structure onto the concept of culture and its recent political incarnation, multiculturalism. I will argue that in order to remain a viable political concept, multiculturalism has to preserve an antagonistic composition, which will allow for (...)
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  47.  10
    Conclusion: Post-Deconstructive Realism: Of What Remains.Michael Marder - 2009 - In The Event of the Thing: Derrida's Post-Deconstructive Realism. University of Toronto. pp. 135-142.
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  48. Carl Schmitt and the Risk of the Political.Michael Marder - 2005 - Telos: Critical Theory of the Contemporary 2005 (132):5-24.
  49.  58
    Carl Schmitt's “Cosmopolitan Restaurant”: Culture, Multiculturalism, and Complexio Oppositorum.Michael Marder - 2008 - Telos: Critical Theory of the Contemporary 2008 (142):29-47.
    Disentangling Complexio OppositorumCarl Schmitt's Roman Catholicism and Political Form (1923) features a term, the importance of which political philosophy has yet to fathom. This notion is complexio oppositorum, describing Catholicism as “a complex of opposites”: “There appears to be no antithesis it [Roman Catholicism] does not embrace. It has long and proudly claimed to have united within itself all forms of state and government.…But this complexio oppositorum also holds sway over everything theological.”1 The striking depth and breadth of the complex (...)
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  50.  7
    Chapter Twelve From Plant Thinking.Michael Marder - 2021 - In Giovanni Aloi & Susan McHugh (eds.), Posthumanism in art and science: a reader. New York: Columbia University Press. pp. 87-90.
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