Michael Marder

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…

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.

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 choices. While one of them clearly made an error, the others were quite conservative and in…

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 ..

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

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…

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.

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