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 more than a decade of Marder’s work on Heidegger, this volume questions the wholesale rejection of Heidegger, arguing that dismissive readings of his project overlook the fact that it is impossible to grasp without appreciating his lifelong commitment to phenomenology and that Heidegger’s anti-Semitism is an aberration in his still-relevant ecological and political thought, rather than a defining characteristic. Through close readings of Heidegger’s books and seminars, along with writings by other key phenomenologists and political philosophers, Marder contends that neither Heidegger’s politics nor his reflections on ecology should be considered in isolation from his phenomenology. By demonstrating the codetermination of his phenomenological, ecological, and political thinking, Marder accounts for Heidegger’s failures without either justifying them or suggesting that they invalidate his philosophical endeavor as a whole.
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 more than a decade of Marder’s work on Heidegger, this volume questions the wholesale rejection of Heidegger, arguing that dismissive readings of his project overlook the fact that it is impossible to grasp without appreciating his lifelong commitment to phenomenology and that Heidegger’s anti-Semitism is an aberration in his still-relevant ecological and political thought, rather than a defining characteristic. Through close readings of Heidegger’s books and seminars, along with writings by other key phenomenologists and political philosophers, Marder contends that neither Heidegger’s politics nor his reflections on ecology should be considered in isolation from his phenomenology. By demonstrating the codetermination of his phenomenological, ecological, and political thinking, Marder accounts for Heidegger’s failures without either justifying them or suggesting that they invalidate his philosophical endeavor as a whole.
From books and heretics burnt on the pyres of the Inquisition to self-immolations at protest rallies, from the burning of fossil fuels to inflammatory speech, from the imagery of revolutionary sparks ready to ignite the spirits of the oppressed to car bombings and “scorched earth” policy, fire proves to be an indispensable element of the political. Pyropolitics in the World Ablaze builds upon the scintillating, by turns horrifying and hopeful, images and realities of flames, hearths, sparks, immolations, melting pots, incinerations, and burning in political thought and practices. Relying on classical political theory, theology, philosophy, literature and cinema, as well as an analysis of current events, Michael Marder argues that geo-politics, or the politics of the Earth, has always had an unstable, at once shadowy and blinding, underside—pyro-politics, or the politics of fire. If this obscure double of geopolitics is increasingly dictating the rules of the game today, then it is crucial to learn to speak its language, to discern its manifestations and to project where our world ablaze is heading. This new edition includes recent examples of the uses and accusations of ‘incendiary speech’ both by Donald Trump and by European populist right and exploration of threats of global warming that have now reached a turning point in our collective relation to the dangers and promises of fire .
Hegel’s The Phenomenology of Spirit has been one of the most important works of philosophy since the nineteenth century, while the question of energy has been crucial to life in the twenty-first century. In this book, Michael Marder integrates the two, narrating a story about the trials and tribulations of energy embedded in Hegel’s dialectics. Through an original interpretation of actuality (Wirklichkeit) as energy in the Hegelian corpus, the book provides an exciting lens for understanding the dialectical project and the energy‐starved condition of our contemporaneity. To elaborate this theory, Marder undertakes a meticulous rereading of major parts of the Phenomenology, where the energy deficit of mere consciousness gives way to the energy surplus of self‐consciousness and its self‐delimitation in the domain of reason. In so doing, he denounces the current understanding of energy as pure potentiality, linking this mindset to pollution, profit-driven economies, and environmental crises. Surprising and deeply engaged with its contemporary implications, this book doesn’t simply illuminate aspects of The Phenomenology of Spirit—it provides an entirely new understanding of Hegel’s ideas.
From the books and heretics burnt on the pyres of the Inquisition to self-immolations at protest rallies, from the massive burning of oil on the global scale to inflammatory speech, from the imagery of revolutionary sparks ready to ignite the spirits of the oppressed to car bombings in the Middle East, fire proves to be an indispensable element of the political. To account for this elemental source of heat and light, Pyropolitics delineates a semantico-discursive field, replete with the literal and metaphorical mentions and uses of fires, flames, sparks, immolations, incinerations, and burning in political theory and practices. Relying on classical political theory, literature, theology, contemporary philosophy, and an analysis of current events, Michael Marder argues that geo-politics, or the politics of the Earth, has always had an unstable, at once shadowy and blinding, underside—pyropolitics, or the politics of fire. If this obscure double of geopolitics is, increasingly, dictating the rules of the game today, then it is crucial to learn to speak its language, to discern its manifestations, and to project where our world ablaze is heading.
Plants are commonly considered immobile, in contrast to humans and other animals. But vegetal existence involves many place-based forms of change: stems growing upward, roots spreading outward, fronds unfurling in response to sunlight, seeds traveling across wide distances, and other intricate relationships with the surrounding world. How do plants as sessile, growing, decaying, and metamorphosing beings shape the places they inhabit, and how are they shaped by them? How do human places interact with those of plants—in lived experience; in landscape painting; in cultivation and contemplation; in forests, fields, gardens, and cities? Examining these questions and many more, Plants in Place is a collaborative study of vegetal phenomenology at the intersection of Edward S. Casey’s phenomenology of place and Michael Marder’s plant-thinking. It focuses on both the microlevel of the dynamic constitution of plant edges or a child’s engagement with moss and the macrolevel of habitats that include the sociality of trees. This compelling portrait of plants and their places provides readers with new ways to appreciate the complexity and vitality of vegetal life. Eloquent, descriptively rich, and insightful, the book also shows how the worlds of plants can enhance our understanding and experience of place more broadly.
Ranging across philosophy, theology, ecology, psychology, and art, in Dump Philosophy Michael Marder argues that the earth, along with everything that lives and thinks on it, is at an advanced stage of being converted into a dump for industrial output and its by-products feeding consumerism and its excesses. Every day, scientific studies, media reports, and first-hand accounts of the rapidly deteriorating state of the environment hit us with a growing and disconcerting force. Trends such as microplastics in water, airborne toxins, topsoil degradation, and dangerous levels of carbon dioxide have upset the delicate ecological balance that has until now been sustaining life on the planet. Marder's original treatise paints a portrait of the Anthropocene as a global dump which wreaks havoc, causing disease and degrading our sensation, perception, and thinking, so that nuance is lost and ideas are reduced to soundbites in chains of free association. Describing the dump's fundamental characteristics and its effects on the body and the mind, he contemplates wider physiological, social, economic, and environmental metabolisms in the age of dumping, as well as the role of philosophy caught in its crosshairs. While surveying the devastation that is the reality of the twenty-first century, the book provides a frightening and yet intellectually spellbinding glimpse of the future.
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 life of plants "after metaphysics," Marder focuses on their unique temporality, freedom, and material knowledge or wisdom. In his formulation, "plant-thinking" is the non-cognitive, non-ideational, and non-imagistic mode of thinking proper to plants, as much as the process of bringing human thought itself back to its roots and rendering it plantlike.
Radical ecology typically brings to mind media images of ecological activists standing before loggers' saws, staging anti-nuclear marches, and confronting polluters on the high seas. Yet for more than twenty years, the activities of organizations such as the Greens and Earth First! have been influenced by a diverse, less-publicized group of radical ecological philosophers. It is their work—the philosophical underpinnings of the radical ecological movement—that is the subject of Contesting Earth's Future. The book offers a much-needed, balanced appraisal of radical ecology's principles, goals, and limitations. Michael Zimmerman critically examines the movement's three major branches—deep ecology, social ecology, and ecofeminism. He also situates radical ecology within the complex cultural and political terrain of the late twentieth century, showing its relation to Martin Heidegger's anti-technological thought, 1960s counterculturalism, and contemporary theories of poststructuralism and postmodernity. An early and influential ecological thinker, Zimmerman is uniquely qualified to provide a broad overview of radical environmentalism and delineate its various schools of thought. He clearly describes their defining arguments and internecine disputes, among them the charge that deep ecology is an anti-modern, proto-fascist ideology. Reflecting both the movement's promise and its dangers, this book is essential reading for all those concerned with the worldwide ecological crisis. Radical ecology typically brings to mind media images of ecological activists standing before loggers' saws, staging anti-nuclear marches, and confronting polluters on the high seas. Yet for more than twenty years, the activities of organizations such as
An innovative, wide-ranging consideration of the global ecological crisis and its deep philosophical and theological roots. Global crises, from melting Arctic ice to ecosystem collapse and the sixth mass extinction, challenge our age-old belief in nature as a phoenix with an infinite ability to regenerate itself from the ashes of destruction. Moving from antiquity to the present and back, Michael Marder provides an integrated examination of philosophies of nature drawn from traditions around the world to illuminate the theological, mythical, and philosophical origins of the contemporary environmental emergency. From there, he probes the contradictions and deadlocks of our current predicament to propose a philosophy of nature for the twenty-first century. As Marder analyzes our reliance on the image and idea of the phoenix to organize our thoughts about the natural world, he outlines the obstacles in the path of formulating a revitalized philosophy of nature. His critical exposition of the phoenix complex draws on Chinese, Indian, Russian, European, and North African traditions. Throughout, Marder lets the figure of the phoenix guide readers through theories of immortality, intergenerational and interspecies relations, infinity compatible with finitude, resurrection, reincarnation, and a possibility of liberation from cycles of rebirth. His concluding remarks on a phoenix-suffused philosophy of nature and political thought extend from the Roman era to the writings of Hannah Arendt.
Martin Heidegger, considered by some to be the greatest charlatan ever to claim the title of 'philosopher', by some as an apologist for Nazism, and by others as an acknowledged leader in continental philosophy, is probably the most divisive thinker of the twentieth century. In the second edition of this Very Short Introduction, Michael Inwood focuses on Heidegger's most important work, Being and Time, to explore its major themes of existence in the world, inauthenticity, guilt, destiny, truth, and the nature of time. These themes are then reassessed in the light of Heidegger's multifaceted later thought, and how, despite its diversity, it hangs together as a single, coherent project. Finally, Inwood turns to Heidegger's Nazism and anti-semitism, to reveal its deep connection with his personality and overall view of philosophy. This is an invaluable guide to the complex and voluminous thought of one of the twentieth century's greatest yet most enigmatic philosophers. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
Writing in a lively and refreshingly clear American English, Zimmerman provides an uncompromisingly honest and judicious account... of Heidegger's views on technology and his involvement with National Socialism.... One of the most important books on Heidegger in recent years." -- John D. Caputo "... superb... " -- Thomas Sheehan, The New York Review of Books "... thorough and complex... " -- Choice "... excellent guide to Heidegger as eco-philosopher." -- Radical Philosophy "... engrossing, rich in substance... makes clear Heidegger's importance for the issue of technology, ethics, and politics." -- Religious Studies Review The relation between Martin Heidegger's understanding of technology and his affiliation with and conception of National Socialism is the leading idea of this fascinating and revealing book. Zimmerman shows that the key to the relation between Heidegger's philosophy and his politics was his concern with the nature of working and production.
The Philosophy of Heidegger" is a readable and reliable overview of Heidegger's thought, suitable both for beginners and advanced students. A striking and refreshing feature of the work is how free it is from the jargon and standard idioms of academic philosophical writing. Written in straightforward English, with many illustrations and concrete examples, this book provides a very accessible introduction to such key Heideggerian notions as in/authenticity, falling, throwness, moods, temporality, earth, world, enframing, etc. Organized under clear, no-nonsense headings, Watt's exposition avoids complicated involvement with the secondary literature, or with wider philosophical debates, which gives his writing a fresh, immediate character. Ranging widely across Heidegger's numerous writings, this book displays an impressively thorough knowledge of his corpus, navigating the difficult relationship between earlier and later Heidegger texts, and giving the reader a strong sense of the basic motives and overall continuity of Heidegger's thought.
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