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.

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 (...) understanding of physical reality and spiritual elevation. From blossoming flora to burning desert, Marder plays with the symphonic multiplicity of meanings in her thought, listening to the resonances between the ardency of holy fire and the aridity of a world aflame. Across Hildegard's cosmos, we hear the anarchic proliferation of her ecological theology, in which both God and greening are circular, without beginning or end. Introduced with a foreword by philosopher Marcia Sá Cavalcante Schuback and accompanied by cellist Peter Schuback's musical movements, which echo both Hildegard's own compositions and key themes in each chapter of the book, this multifaceted work creates a resonance chamber, in which to discover the living world anew. The original compositions accompanying each chapter are available free for streaming and for download at www.sup.org/greenmass. (shrink)

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 (...) of biotechnologies and dietary ethics. (shrink)

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 (...) specimens that correspond to twelve significant philosophers, he recasts the development of philosophy through the evolution of human and plant relations. A philosophical history for the postmetaphysical age, The Philosopher's Plant reclaims the organic heritage of human thought. With the help of vegetal images, examples, and metaphors, the book clears a path through philosophy's tangled roots and dense undergrowth, opening up the discipline to all readers. (shrink)

Groundless existence is a unique examination of the implicit phenomenological and existential foundations of Schmitt's political philosophy.

A highly original reading of the history of phenomenology that offers a new systematic concept of critique.

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." (...) Its sustained, multi-disciplinary investigation builds a theoretical infrastructure for an alternative energy paradigm. This study unhinges stubbornly held assumptions about energy, conceived in terms of a resource to be violently extracted from the depths of the earth and from certain living beings (such as plants, converted into biofuels), a thing that, teetering on the verge of depletion, sparks off movement and is incompatible with the inertia of rest. Consulting the insights of philosophers, theologians, psychologists and psychoanalysts, economic and political theorists, and physicists, Michael Marder argues that energy is not only a coveted object of appropriation but also the subject who dreams of amassing it; that it not only resides in the dimension of depth but also circulates on the surface; that it activates rest as much as movement, potentiality as much as actuality; and that it is both the means and the end of our pursuits. Ultimately, Marder shows that, instead of being grounded in utopian naïveté, the dreams of another energy—to be procured without devastating everything in existence—derive from the suppressed concept of energy itself. (shrink)

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 ...

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 (...) is not certain—“I am not sure I even believe in what happened to me,” she says (p. 3)1—and which she is unable to organize into clearly delineated forms or molds, without losing its singularly .. (shrink)

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.

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.

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.

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. (shrink)

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 (...) groundbreaking work, Michael Marder proposes a new methodology for political science and philosophy, one which he terms “categorial thinking.” In contrast to the concept, no category alone can exhaust the meaning of anything: categories are so many folds, complications, respectful of multiplicity. Ranging from classical Aristotelian and Kantian philosophies to phenomenology and contemporary politics, Marder's book offers readers a theoretical toolbox for the interpretation of political phenomena, processes, institutions, and ideas. His categorial apparatus encompasses political temporality and spatiality; the revolutionary and conservative modalities of political actuality, possibility, and necessity; quantitative and qualitative approaches to the study of political reality; the meaning of political relations; and various senses of political being. Under this lens, the political appears not as a singular concept but as a family of categories, allowing room for new, plural, and often antagonistic ideas about the state, the people, sovereignty, and power. (shrink)

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 (...) HTML Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.The Life of Plants and the Limits of EmpathyVolume 51, Issue 2Michael Marder DOI: https://doi.org/10.1017/S0012217312000431Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. The Life of Plants and the Limits of EmpathyVolume 51, Issue 2Michael Marder DOI: https://doi.org/10.1017/S0012217312000431Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. The Life of Plants and the Limits of EmpathyVolume 51, Issue 2Michael Marder DOI: https://doi.org/10.1017/S0012217312000431Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

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 (...) for the proto-phenomenological temporal synthesis that hinges upon distraction and dispersion, despite the confessors' best efforts to pay attention to their inner life and to concentrate it in the eternal present. The paper concludes with an assessment of the ethical effects of mutual distraction, outlining a model of “distracted intersubjectivity.“. (shrink)

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.

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 (...) vegetal philosophy. Grafts are transplants either of a shoot inserted into the trunk of another tree or, surgically, of skin (among other living tissues). They are delicate operations intended to preserve, improve, and modify both the grafted materials and the body that receives them. To graft is to create unlikely encounters, hybrid mixes, and novel surfaces. Moving across disciplinary lines, Grafts combines the lessons of plant science with the history of philosophy, semiotics, literary compositions, and political theory. Co-authoring some of the texts with other philosophers, plant scientists and artists, Marder allows their insights to be grafted onto his own, and vice versa. Weighing in on contemporary debates such as the ethics of biotechnology, dietary practices or political organization, Marder inserts an unmistakable vegetal perspective into topics of discussion where it normally wouldnt be found. Transferring the living tissue of his own texts into another context, he helps them live better, more fully, than otherwise. (shrink)

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, (...) for humans, performing vegetal movement is “performing the unperformable,” art grants us a unique access point to experiencing what is entailed in such movement and in the places wherein it unfolds. (shrink)

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 (...) to chance. The nascent model I propose sheds light on our animalist prejudices hidden in ostensibly abstract thought and offers a fresh starting point for postmetaphysical ontology. (shrink)

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 (...) to environmental upheavals and ecological crises, but also that ecology as the crossroads of dwelling and articulation is in crisis, having come into its own and made explicit what was silently present in its historical enunciation. As a result, ecology needs to be deromanticized, decoupled from the bucolic and the picturesque, and dissociated from nativism and autochthony. Every organism, ecosystem, or place is affected by the forces of unsettlement and displacement; all dwellings and their articulations are shaken to the core and set in motion, rendering ecologies exilic. Ecologies today share the exilic condition, which also threatens to level the differences among them, without the chance of returning to a stable origin, itself nothing other than a theoretical fiction. In what follows, I propose to chalk out the outlines of exilic ecologies. (shrink)

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 (...) world, where sovereign authority and objectivizing thinking are equally suspended. (shrink)

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.

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 (non-subjective) 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 (section II), as (...) well as the ghostly and genealogical confusions (section III). Throughout these sections I shall argue that each of the externalizations of memory in non-subjective memorials is contaminated by forgetting, both shaping and shaking up the foundations of history. Finally, section IV revisits the memorials and states of forgetting discussed in the previous sections in light of the (im)possibility of justice. (shrink)

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.

Abstract:Michael Marder and Giovanbattista Tusa discuss the "today" and "tonight" in Heidegger's thinking and beyond.

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.

Do we face a new rule of lawlessness? On the high seas, in matters of international law and human rights, and even in domestic prosecutorial practices, any grounds to place one's trust in the lawfulness of order seem increasingly elusive. The New World Order appears to be no order at all; the century of secular universalisms leaves us in the state of a general and all-encompassing nihilism. Still, rather than signaling a dead end rife with global despair, the collapse of (...) everything that went under the name of the New World Order could be a harbinger of ample opportunities for…. (shrink)

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 (...) make sense—if make sense we must—of the burnt and smoldering remains,…. (shrink)

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 (...) ghostly and genealogical confusions. Throughout these sections I shall argue that each of the externalizations of memory in non-subjective memorials is contaminated by forgetting, both shaping and shaking up the foundations of history. Finally, section IV revisits the memorials and states of forgetting discussed in the previous sections in light of the possibility of justice. (shrink)

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 (...) traditions. The seminar that Luce Irigaray has been holding for over a decade now for researchers doing their PhDs on her own thought is the place where they gathered and began constructing a culture based on the growing and sharing of life, but also on desire and love in mutual respect. Their contributions are accompanied by three texts of Luce Irigaray and an Afterword by Michael Marder, underlining some necessary conditions for such a cultivation of nature. (shrink)

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 (...) the coherence of intentionality and its correlations or of intuition and its fulfillments break down, underwrites the very possibility of phenomenological endeavor. (shrink)

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 (...) 1) a concretion of the Schmittian understanding of culture as a plurality and 2) a non-consensusbased process of negotiating cultural co-existence. (shrink)

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 (...) are already evident in this brief passage. Broadly speaking, its elastic form—and more needs to be said on…. (shrink)