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41. ‘We Must Become What We Are’: Jean-Luc Nancy’s Ontology as Ethos and PraxisIn Sanja Dejanovic (ed.), Nancy and the Political, Edinburgh University Press. pp. 21-42. 2015.
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4Übertreibung und Zweideutigkeit: Derrida und Merleau-Ponty über Passivität und Aktivität im PerformativenIn Steffi Hobuß & Nicola Tams (eds.), Lassen Und Tun: Kulturphilosophische Debatten Zum Verhältnis von Gabe Und Kulturellen Praktiken, Transcript Verlag. pp. 183-208. 2014.
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37 Merleau-Ponty and the Challenge of Realism, or How to Go beyond PhenomenologyIn Continental Realism and its Discontents, Edinburgh University Press. pp. 137-154. 2017.
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IntroductionIn Peter Gratton & Marie-Eve Morin (eds.), Jean-Luc Nancy and Plural Thinking: Expositions of World, Ontology, Politics, and Sense, State University of New York Press. pp. 1-10. 2012.
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Freedom Comes from the OutsidePhilosophy Today. forthcoming.On the one hand, freedom is said to be the property of a subject. On the other, freedom only happens in the space of being-in-common. Freedom, then, is the place of a conflict between the “self” and the “with,” between independence or autonomy and dependence or sharing. Resolving this apparent antinomy requires showing how the with ontologically constitutes the self. This, in turn, allows for a rethinking of freedom beyond what liberal democracy and political economy have to offer, as the renewe…Read more
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At Any RatePhilosophy Today. forthcoming.What does the word “value” mean? On the one hand, absolute value is an excellence that is beyond measure. On the other hand, value can also be interpreted as price, as what can be measured and exchanged. In both cases, value lies in relation and is of the same order as sense. But what is the relation between these two senses of value? And why is it so difficult to hold the two apart?
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Notes on ContributorsIn Continental Realism and its Discontents, Edinburgh University Press. pp. 188-190. 2017.
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Nichts jenseits des NihilismusPhilosophy Today. forthcoming.Nihilism, as the absence of sense and goal, is the most familiar climate of the world in which we live. While this absence is often denounced, such denunciations remain subject to the logic they seemingly oppose. More than exhibiting the collapse of truth, however, nihilism revives our confrontation with “nothing.” The task is henceforth not to denounce nihilism but to think it. Such thinking is guided by Nietzsche’s highest thought: How does nihilism harbor its own excess?
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