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Michael Marder
University of the Basque Country
  1. 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.
  2.  12
    Plant-Thinking: A Philosophy of Vegetal Life.Michael Marder - 2013 - Columbia University Press.
    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.
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  3.  44
    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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  4.  12
    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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  5.  19
    Groundless Existence: The Political Ontology of Carl Schmitt.Michael Marder - 2010 - Continuum.
    Groundless existence is a unique examination of the implicit phenomenological and existential foundations of Schmitt's political philosophy.
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  6. 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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  7.  13
    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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  8.  54
    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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  9.  10
    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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  10.  3
    Frontmatter.Michael Marder - 2009 - In The Event of the Thing: Derrida's Post-Deconstructive Realism. University of Toronto Press.
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  11.  3
    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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  12. 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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  13.  97
    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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  14.  1
    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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  15.  20
    Breathing “to” the Other.Michael Marder - 2009 - Levinas Studies 4:91-110.
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  16. Existential Utopia: New Perspectives on Utopian Thought.Michael Marder & Patricia Vieira (eds.) - 2011 - Continuum.
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  17. History, Memory, and Forgetting in Nietzsche and Derrida.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 (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 (...)
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  18.  12
    On the Vegetal Verge.Michael Marder - 2019 - Comparative and Continental Philosophy 11 (2):137-146.
    ABSTRACTThis article is a meditation, developed in dialogue with the thought of twelfth-century German mystic and saint Hildegard of Bingen, on the various senses of the verge. Besides connoting a temporal and spatial edge, the verge unites such apparently disparate things as virginity and virility, vigor and virtue, veracity and viriditas – Hildegard’s original term for the vegetal principle of “greening green,” allowing for the self-reproduction of all finite existence. I show how, in the shadow of vegetality, the verge sparks (...)
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  19.  43
    Plant-Soul: The Elusive Meanings of Vegetative Life.Michael Marder - 2011 - Environmental Philosophy 8 (1):83-99.
    In this paper, I propose an ontological-hermeneutical approach to the question of vegetative life. I argue that, though it is a product of the metaphysical traditionthat from Aristotle to Nietzsche ascribes to the life of plants but a single function, the notion of plant-soul is useful for the formulation of a post-metaphysicalphilosophy of vegetation. Offered as a prolegomenon to such thinking about plants, this paper focuses on the multiplicity of meanings, the obscurity, and thepotentialities inherent in their life.
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  20.  28
    Heidegger’s “Phenomenology of Failure” in Sein Und Zeit.Michael Marder - 2007 - Philosophy Today 51 (1):69-78.
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  21.  10
    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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  22.  30
    What Is Living and What Is Dead in Attention?Michael Marder - 2009 - Research in Phenomenology 39 (1):29-51.
    The goal of this article is to outline a triangular nexus between life, death, and attention. Not only does the act of attending animate or enliven consciousness in the passage from inactional and indeterminate potentiality to the actional determination of a noema but it also coincides with intentionality, itself the form of life proper to consciousness. Upon outlining the “enlivening” element in attention and the overlap between attention and psychic life as such, I will discuss its deadening aspects understood both (...)
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  23.  42
    Introduction.Russell A. Berman & Michael Marder - 2009 - Télos 2009 (147):3-13.
    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 (...)
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  24.  71
    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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  25.  38
    Introduction.Michael Marder & Russell A. Berman - 2012 - Télos 2012 (161):3-7.
    ExcerptThis issue of Telos explores the contours of politics after metaphysics as the horizon for an appropriate response to today's unabating politico-economic crisis. Profound challenges to core institutions of modernity—free-market economy, political liberalism, and parliamentary democracy—have emerged: the expansion of the state into civil society, the subordination of rights to security, and the growth of executive authority. Critical Theory developed, historically, in response to what Max Horkheimer labeled the “authoritarian state,” which has now overflowed the limits of the national polity (...)
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  26.  28
    On the Verge of Respect: Ontological and Phenomenological Investigations Into Plant Ethics.Michael Marder - 2013 - Epoché: A Journal for the History of Philosophy 18 (1):247-265.
    In contrast to the legal, metaphysically laden, and epistemological paradigms, the ontological interpretation of respect concerns not only the relation between the “subject” and the “object” but also the being of the respected and the respecting. This paper develops an ontology of respect with regard to the human treatment of plants and teases out the meanings of vegetal life that germinate in this relation. What is at stake, I claim, is not so much an objective ontology as the phenomenological disclosure (...)
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  27. Carl Schmitt and the Risk of the Political.Michael Marder - 2005 - Telos: Critical Theory of the Contemporary 2005 (132):5-24.
  28.  50
    On Adorno's “Subject and Object”.Michael Marder - 2003 - Telos: Critical Theory of the Contemporary 2003 (126):41-52.
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  29.  53
    Should Plants Have Rights?Michael Marder - 2013 - The Philosophers' Magazine 62 (62):46-50.
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  30.  46
    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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  31.  31
    From the Concept of the Political to the Event of Politics.Michael Marder - 2009 - Télos 2009 (147):55-76.
    “From the concept of the political to the event of politics”: as always, the title is a promise and a contract. In keeping with this titular undertaking, which outlines a certain itinerary or trajectory, the reader might expect to be guided from the abstract sterility of the concept to the concrete level of political events as they unfold in history, from a higher to a lower level of analysis, from the general to the singular, from the speculative (in the Hegelian (...)
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  32.  30
    Gianni Vattimo, From Z to A.Michael Marder - 2011 - Télos 2011 (154):164-169.
    ExcerptIt is only fitting that the readers of Telos should be introduced to the thought of contemporary Italian philosopher Gianni Vattimo at a certain “end” marked by the last lesson he gave on the occasion of his retirement from the University of Turin on October 14, 2008. Announced here is the coming to a close of a lecture course and of a long and illustrious university career, though not the end of an active theoretical and political engagement. (As far as (...)
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  33.  31
    Différance of the 'Real,'.Michael Marder - 2008 - Parrhesia 4:49-61.
  34.  26
    After the Fire: The Politics of Ashes.Michael Marder - 2012 - Télos 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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  35.  30
    Political Theology: Four New Chapters on Sovereignty Paul W. Kahn New York: Columbia University Press, 2011, 224 Pp., $32.50 Cloth, $25.00 Paper. [REVIEW]Michael Marder - 2012 - Dialogue 51 (1):170-173.
    Book Reviews Michael Marder, Dialogue: Canadian Philosophical Review/Revue canadienne de philosophie, FirstView Article.
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  36.  26
    “Higher Than Actuality” – The Possibility of Phenomenology in Heidegger.Michael Marder - 2005 - Indo-Pacific Journal of Phenomenology 5 (2):1-10.
    This paper proceeds from a schematic analysis of Heidegger’s notion of ‘possibility’ to consider the methodological significance of Heidegger’s conception of what is essential in phenomenology as inhering not “in its actuality as a philosophical ‘movement’”, but in the understanding of phenomenology “as a possibility”. In conclusion, the paper points to the efficacy of possibility and its mode of fulfilment as radically different from the actualization of latent potentiality.
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  37.  26
    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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  38. The Phenomenology of Ontico-Ontological Difference.Michael Marder - 2012 - Bulletin d'Analyse Phénoménologique (2):1-20.
    Le présent article interprète la lecture heideggerienne de la phénoménologie de l'esprit de Hegel comme une critique voilée de la phénoménologie de la conscience de Husserl. Je défends l'idée qu'en dernier ressort, Heidegger affirme l'insuffisance des deux phénoménologies, exclusivement préoccupées par l'être ou les étants, et montre la voie pour une troisième phénoménologie, celle de la différence ontico-ontologique.
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  39.  21
    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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  40.  13
    Theses on Weak Ecology in Advance.Michael Marder - forthcoming - Philosophy Today.
  41.  11
    To Open a Site.Michael Marder - 2016 - Epoché: A Journal for the History of Philosophy 21 (1):197-217.
    Drawing on the texts of Martin Heidegger, at times interpreted against the grain, I tackle the relation between ecology and economy in our era of rampant economism. I begin by outlining the ecological and economic variations on ethics and politics, with the view to the logos and nomos of dwelling. Thereafter, I consider the rise of a worldless, homeless world from the undue emphasis placed on nomos, which is but the active dimension of logos. This lopsidedness, I argue, coincides with (...)
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  42.  10
    Should Plants Have Rights?Michael Marder - 2013 - The Philosophers' Magazine 62:46-50.
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  43.  14
    Hermeneutic Communism: An Interview with Santiago Zabala.Michael Marder & Santiago Zabala - 2012 - Telos: Critical Theory of the Contemporary:188-192.
    Michael Marder: Could you summarize the main contributions of your new book, Hermeneutic Communism: From Heidegger to Marx , co-authored with Gianni Vattimo, to contemporary political philosophy?Santiago Zabala: Well, as the subtitle indicates, we do not demand a return to Marx, as so many philosophers do today, but rather the retrieval of his thought through Heidegger, or, better, through hermeneutics. The problem with contemporary political philosophy is bound to the prejudice people hold toward Heidegger's, Nietzsche's, and Gadamer's political sympathies and (...)
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  44.  23
    On Evil.Michael Marder - 2011 - Review of Metaphysics 65 (1):155-157.
  45.  14
    Alexandra Cook. Jean-Jacques Rousseau and Botany: The Salutary Science. [REVIEW]Michael Marder - 2013 - Environmental Philosophy 10 (2):119-122.
  46.  13
    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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  47.  9
    Thinking Anew.Luce Irigaray & Michael Marder - 2015 - The Philosophers' Magazine 68:27-29.
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  48.  15
    The Future and its Enemies: In Defense of Political Hope.Michael Marder - 2014 - Contemporary Political Theory 13 (3):e4.
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  49.  14
    Political Hermeneutics, or Why Schmitt Is Not the Enemy of Gadamer.Michael Marder - 2010 - In Jeff Malpas & Santiago Zabala (eds.), Consequences of Hermeneutics: Fifty Years After Gadamer's Truth and Method. Northwestern University Press. pp. 306.
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  50.  12
    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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