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Michael Marder
University of the Basque Country
  1.  18
    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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  2.  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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  3.  51
    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.  13
    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. Phenomena-Critique-Logos: The Project of Critical Phenomenology.Michael Marder - 2014 - Rowman & Littlefield International.
    A highly original reading of the history of phenomenology that offers a new systematic concept of critique.
     
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  6.  62
    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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  7.  12
    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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  8.  3
    Frontmatter.Michael Marder - 2009 - In The Event of the Thing: Derrida's Post-Deconstructive Realism. University of Toronto Press.
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  9.  4
    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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  10.  21
    Breathing “to” the Other.Michael Marder - 2009 - Levinas Studies 4:91-110.
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  11.  98
    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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  12.  44
    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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  13.  11
    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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  14.  31
    Heidegger’s “Phenomenology of Failure” in Sein Und Zeit.Michael Marder - 2007 - Philosophy Today 51 (1):69-78.
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  15.  39
    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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  16. Carl Schmitt and the Risk of the Political.Michael Marder - 2005 - Telos: Critical Theory of the Contemporary 2005 (132):5-24.
  17. 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.
  18. Carl Schmitt and the Event-Introduction.Russell A. Berman & Michael Marder - 2009 - Telos: Critical Theory of the Contemporary 147:3.
     
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  19.  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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  20.  9
    Thinking Anew.Luce Irigaray & Michael Marder - 2015 - The Philosophers' Magazine 68:27-29.
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  21.  4
    Acknowledgments.Michael Marder - 2009 - In The Event of the Thing: Derrida's Post-Deconstructive Realism. University of Toronto Press.
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  22.  14
    Alexandra Cook. Jean-Jacques Rousseau and Botany: The Salutary Science. [REVIEW]Michael Marder - 2013 - Environmental Philosophy 10 (2):119-122.
  23.  1
    Abbreviations of Titles of Works by Derrida.Michael Marder - 2009 - In The Event of the Thing: Derrida's Post-Deconstructive Realism. University of Toronto Press.
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  24.  27
    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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  25.  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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  26.  5
    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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  27.  5
    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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  28. 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.
  29.  3
    Breathing “to” the Other: Levinas and Ethical Breathlessness.Michael Marder - 2009 - Levinas Studies 4:91-110.
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  30. Contents.Michael Marder - 2009 - In The Event of the Thing: Derrida's Post-Deconstructive Realism. University of Toronto Press.
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  31.  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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  32. Conclusion: Post-Deconstructive Realism: Of What Remains.Michael Marder - 2009 - In The Event of the Thing: Derrida's Post-Deconstructive Realism. University of Toronto Press. pp. 135-142.
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  33.  47
    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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  34. 3. Deconstruction of Fetishism: The Love and the Work of the Thing.Michael Marder - 2009 - In The Event of the Thing: Derrida's Post-Deconstructive Realism. University of Toronto Press. pp. 65-102.
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  35.  32
    Différance of the 'Real,'.Michael Marder - 2008 - Parrhesia 4:49-61.
  36.  1
    6 Ecology as Event.Michael Marder - 2020 - In Matthias Fritsch, Philippe Lynes & David Wood (eds.), Eco-Deconstruction: Derrida and Environmental Philosophy. Fordham University Press. pp. 141-164.
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  37.  12
    Emmanuel Levinas and the Limits to Ethics: A Critique and a Re-Appropriation by Aryeh Botwinick. [REVIEW]Michael Marder - 2015 - Review of Metaphysics 68 (3):642-644.
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  38.  27
    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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  39. Existential Utopia: New Perspectives on Utopian Thought.Michael Marder & Patricia Vieira (eds.) - 2011 - Continuum.
    Radical political thought of the 20th century was dominated by utopia, but the failure of communism in Eastern Europe and its disavowal in China has brought on the need for a new model of utopian thought. This book thus seeks to redefine the concept of utopia and bring it to bear on today's politics. The original essays, contributed by key thinkers such as Gianni Vattimo and Jean-Luc Nancy, highlight the connection between utopian theory and practice. The book reassesses the legacy (...)
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  40.  7
    Fugas do Bem.Michael Marder - 2010 - Revista Filosófica de Coimbra 19 (38):273-289.
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  41.  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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  42.  17
    Given the Right—of Giving (in Hegel's Grundlinien der Philosophie Des Rechts).Michael Marder - 2007 - Epoché: A Journal for the History of Philosophy 12 (1):93-108.
    This essay approaches the Hegelian problem of giving and givenness through the marginal figures of the animal, the child, and “superstitious humanity,”representing, in one way or another, the unperturbed relationship with immediacy. I argue that, for Hegel, the process of subjectivization supersedes these figures by learning to reject the immediately given and to accept only what is self-given. Yet, interspersed throughout this process are various imbalances and asymmetries, whereby the subject gives itself more than it takes, undialectically suppressing the particular (...)
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  43.  1
    Given the Right—of Giving.Michael Marder - 2007 - Epoché: A Journal for the History of Philosophy 12 (1):93-108.
    This essay approaches the Hegelian problem of giving and givenness through the marginal figures of the animal, the child, and “superstitious humanity,”representing, in one way or another, the unperturbed relationship with immediacy. I argue that, for Hegel, the process of subjectivization supersedes these figures by learning to reject the immediately given and to accept only what is self-given. Yet, interspersed throughout this process are various imbalances and asymmetries, whereby the subject gives itself more than it takes, undialectically suppressing the particular (...)
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  44.  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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  45.  15
    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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  46. 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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  47.  27
    “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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  48.  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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  49.  1
    Introduction: Hoc Nihil Ad Rem.Michael Marder - 2009 - In The Event of the Thing: Derrida's Post-Deconstructive Realism. University of Toronto Press.
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  50. Index of Names.Michael Marder - 2009 - In The Event of the Thing: Derrida's Post-Deconstructive Realism. University of Toronto Press. pp. 185-186.
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