In What Is Posthumanism? he carefully distinguishes posthumanism from transhumanism (the biotechnological enhancement of human beings) and narrow definitions of the posthuman as the hoped-for transcendence of materiality.

Examines the author's idea of object-oriented philosophy, wherein things, and how they interact with one another, are the center of philosophical interest.

Now available for the first time in paperback, the remarkable debut of a former student of Alain Badiou.

Continental philosophy has entered a new period of ferment. The long deconstructionist era was followed with a period dominated by Deleuze, which has in turn evolved into a new situation still difficult to define. However, one common thread running through the new brand of continental positions is a renewed attention to materialist and realist options in philosophy. Among the leaders of the established generation, this new focus takes numerous forms. It might be hard to find many shared positions in the (...) writings of Badiou, DeLanda, Laruelle, Latour, Stengers, and Žižek, but what is missing from their positions is an obsession with the critique of written texts. All of them elaborate a positive ontology, despite the incompatibility of their results. Meanwhile, the new generation of continental thinkers is pushing these trends still further, as seen in currents ranging from transcendental materialism to the London-based speculative realism movement to new revivals of Derrida. As indicated by the title The Speculative Turn, the new currents of continental philosophy depart from the text-centered hermeneutic models of the past and engage in daring speculations about the nature of reality itself. This anthology assembles authors, of several generations and numerous nationalities, who will be at the centre of debate in continental philosophy for decades to come. (shrink)

Martin Heidegger (1889–1976) influenced the work of such diverse thinkers as Sartre and Derrida. In Tool-Being, Graham Harman departs from the prevailing linguistic approach to analytic and continental philosophy in favor of Heideggerian object-oriented research into the secret contours of objects. Written in a colorful style, it will be of interest to anyone open to new trends in present-day philosophy.

The current fashions in both analytic and continental philosophy are staunchly anti-metaphysical. There is supposedly no way to talk about the world itself — the philosopher is confined to antiseptic discussions of language, or of other modes of human access to the world. In this provocative work, Graham Harman expands the discussion from his previous book, Tool-Being, arguing for a theory of "the carpentry of things" — a more accessible way of viewing the world that incorporates ideas from Husserl, Levinas, (...) Lingis, and other philosophers. (shrink)

Martin Heidegger's Contributions to Philosophy reflects his famous philosophical "turning." In this work, Heidegger returns to the question of being from its inception in Being and Time to a new questioning of being as event.

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

Collected in this text are the written notes of courses on the concept of nature give by Merleau-Ponty at the College de France in the 1950s. The ideas that animated the philosopher's lectures emerge in an early, fluid form in the process of being elaborated, negotiated, critiqued and reconsidered.

This book contains the unfinished manuscript and working notes of the book Merleau-Ponty was writing when he died.

This book consists of Northwestern University Studies in Phenomenology and Existential Philosophy.

INTRODUCTION Ever since the beginning of the modern phenomenological movement disciplined attention has been paid to various patterns of human experience as ...

What makes this work so important is that it returned the body to the forefront of philosophy for the first time since Plato.

The Posthuman offers both an introduction and major contribution to contemporary debates on the posthuman. Digital 'second life', genetically modified food, advanced prosthetics, robotics and reproductive technologies are familiar facets of our globally linked and technologically mediated societies. This has blurred the traditional distinction between the human and its others, exposing the non-naturalistic structure of the human. The Posthuman starts by exploring the extent to which a post-humanist move displaces the traditional humanistic unity of the subject. Rather than perceiving this (...) situation as a loss of cognitive and moral self-mastery, Braidotti argues that the posthuman helps us make sense of our flexible and multiple identities. Braidotti then analyzes the escalating effects of post-anthropocentric thought, which encompass not only other species, but also the sustainability of our planet as a whole. Because contemporary market economies profit from the control and commodification of all that lives, they result in hybridization, erasing categorical distinctions between the human and other species, seeds, plants, animals and bacteria. These dislocations induced by globalized cultures and economies enable a critique of anthropocentrism, but how reliable are they as indicators of a sustainable future? The Posthuman concludes by considering the implications of these shifts for the institutional practice of the humanities. Braidotti outlines new forms of cosmopolitan neo-humanism that emerge from the spectrum of post-colonial and race studies, as well as gender analysis and environmentalism. The challenge of the posthuman condition consists in seizing the opportunities for new social bonding and community building, while pursuing sustainability and empowerment. (shrink)

Challenging and rewarding in equal measure, _Phenomenology of Perception_ is Merleau-Ponty's most famous work. Impressive in both scope and imagination, it uses the example of perception to return the body to the forefront of philosophy for the first time since Plato. Drawing on case studies such as brain-damaged patients from the First World War, Merleau-Ponty brilliantly shows how the body plays a crucial role not only in perception but in speech, sexuality and our relation to others.

Humanity has sat at the center of philosophical thinking for too long. The recent advent of environmental philosophy and posthuman studies has widened our scope of inquiry to include ecosystems, animals, and artificial intelligence. Yet the vast majority of the stuff in our universe, and even in our lives, remains beyond serious philosophical concern. In _Alien Phenomenology, or What It’s Like to Be a Thing_, Ian Bogost develops an object-oriented ontology that puts things at the center of being—a philosophy in (...) which nothing exists any more or less than anything else, in which humans are elements but not the sole or even primary elements of philosophical interest. And unlike experimental phenomenology or the philosophy of technology, Bogost’s alien phenomenology takes for granted that _all_ beings interact with and perceive one another. This experience, however, withdraws from human comprehension and becomes accessible only through a speculative philosophy based on metaphor. Providing a new approach for understanding the experience of things _as_ things, Bogost also calls on philosophers to rethink their craft. Drawing on his own background as a videogame designer, Bogost encourages professional thinkers to become makers as well, engineers who construct things as much as they think and write about them. (shrink)

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 1945, Maurice Merleau-Ponty’s monumental _Phénoménologie de la perception _signalled the arrival of a major new philosophical and intellectual voice in post-war Europe. Breaking with the prevailing picture of existentialism and phenomenology at the time, it has become one of the landmark works of twentieth-century thought. This new translation, the first for over fifty years, makes this classic work of philosophy available to a new generation of readers. _Phenomenology of Perception _stands in the great phenomenological tradition of Husserl, (...) Heidegger, and Sartre. Yet Merleau-Ponty’s contribution is decisive, as he brings this tradition and other philosophical predecessors, particularly Descartes and Kant, to confront a neglected dimension of our experience: the lived body and the phenomenal world. Charting a bold course between the reductionism of science on the one hand and "intellectualism" on the other, Merleau-Ponty argues that we should regard the body not as a mere biological or physical unit, but as the body which structures one’s situation and experience within the world. Merleau-Ponty enriches his classic work with engaging studies of famous cases in the history of psychology and neurology as well as phenomena that continue to draw our attention, such as phantom limb syndrome, synaesthesia, and hallucination. This new translation includes many helpful features such as the reintroduction of Merleau-Ponty’s discursive Table of Contents as subtitles into the body of the text, a comprehensive Translator’s Introduction to its main themes, essential notes explaining key terms of translation, an extensive Index, and an important updating of Merleau-Ponty’s references to now available English translations. Also included is a new foreword by Taylor Carman and an introduction to Merleau-Ponty_ _by Claude Lefort. Translated by Donald A. Landes. (shrink)

What is the human body? Both the most familiar and unfamiliar of things, the body is the centre of experience but also the site of a prehistory anterior to any experience. Alien and uncanny, this other side of the body has all too often been overlooked by phenomenology. In confronting this oversight, Dylan Trigg’s The Thing redefines phenomenology as a species of realism, which he terms unhuman phenomenology. Far from being the vehicle of a human voice, this unhuman phenomenology gives (...) expression to the alien materiality at the limit of experience. -/- By fusing the philosophies of Merleau-Ponty, Husserl, and Levinas with the horrors of John Carpenter, David Cronenberg, and H.P. Lovecraft, Trigg explores the ways in which an unhuman phenomenology positions the body out of time. At once a challenge to traditional notions of phenomenology, The Thing is also a timely rejoinder to contemporary philosophies of realism. The result is nothing less than a rebirth of phenomenology as redefined through the lens of horror. (shrink)

A collection of essays by prominent physicists, biologists, geneticists, zoologists, philosophers and other thinkers about the relationship between science and philosophy, particularly the teleological versus the mechanistic explanation of the universe.

Quentin Meillassoux has been described as the most rapidly prominent French philosopher in the Anglophone world since Jacques Derrida in the 1960s. With the publication of After Finitude (2006), this daring protege of Alain Badiou became one of the world's most visible younger thinkers. In this book, his fellow Speculative Realist, Graham Harman, assesses Meillassoux's publications in English so far. Also included are an insightful interview with Meillassoux and first-time translations of excerpts from L'Inexistence divine (The Divine Inexistence), his famous (...) but still unpublished major book. (shrink)

Describes the changing sounds of the rain, the slow soft sprinkle, the drip-drop tinkle, the sounding pounding roaring rain, and the fresh wet silent after-time of rain.

The Being of the Phenomenon opens European post-structuralism to further study and is certain to inspire new thinking about the origins of Merleau-Ponty’s phenomenology.

This book addresses two significant and interrelated problems confronting modern theoretical physics: the unification of the forces of nature and the evolution of the universe. In bringing out the inadequacies of the prevailing approach to these questions, the need is demonstrated for more than just a new theory. The meanings of space and time themselves must be radically rethought, which requires a whole new philosophical foundation. To this end, we turn to the phenomenological writings of Martin Heidegger and Maurice Merleau-Ponty. (...) Their insights into space and time bring the natural world to life in a manner well-suited to the dynamic phenomena of contemporary physics. In aligning continental thought with problems in physics and cosmology, topology is employed. Phenomenological intuitions about space and time are systematically fleshed out via an unconventional approach to this qualitative branch of mathematics. Topological phenomenology is applied to such topics as quantum gravity, cosmogony, symmetry, spin, vorticity, dimension theory, Kaluza-Klein and string theories, fermion-boson interrelatedness, hypernumbers, and the mind-matter interface. (shrink)

Originally published in 1988, M. C. Dillon's classic study of Merleau-Ponty is now available in a revised second edition containing a new preface and a new ...

Challenging and rewarding in equal measure, _Phenomenology of Perception_ is Merleau-Ponty's most famous work. Impressive in both scope and imagination, it uses the example of perception to return the body to the forefront of philosophy for the first time since Plato. Drawing on case studies such as brain-damaged patients from the First World War, Merleau-Ponty brilliantly shows how the body plays a crucial role not only in perception but in speech, sexuality and our relation to others.

Challenging and rewarding in equal measure, _Phenomenology of Perception_ is Merleau-Ponty's most famous work. Impressive in both scope and imagination, it uses the example of perception to return the _body_ to the forefront of philosophy for the first time since Plato. Drawing on case studies such as brain-damaged patients from the First World War, Merleau-Ponty brilliantly shows how the body plays a crucial role not only in perception but in speech, sexuality and our relation to others. Perhaps above all, Merleau-Ponty's (...) insights about the embodied mind are a bold and refreshing challenge to the new era of virtual reality and artificial intelligence, as scientists and psychologists discover the centrality of the body to mind and intelligence. (shrink)

Emmanuel Levinas is often thought of as a philosopher of ethics, above all else. Indeed, his notions of the face, the Other, and alterity have all earned him a distinguished place in the history of phenomenology as a fundamental thinker of ethics as a first philosophy. But what has been overlooked in this attention on ethics is the early work of Levinas, which reveals him less a philosopher of the Other and more as a philosopher of elemental and anonymous being, (...) a speculative metaphysician whose ethical voice was still in the process of forming. In this paper, I explore the early Levinas, specifically with an aim of assessing what he can tell us about phenomenology in its relation to the non-human world. I make two claims. One, Levinas’s idea of the “il y a” (the there is) offers us a novel way of rethinking the relation between the body and the world. This idea can be approached by phrasing Levinas as a materialist. Two, the experience of horror, which Levinas will place great onus on, provides us with a phenomenology at the threshold of experience. As I argue, it is precisely through what Levinas terms “the horror of the night,” that phenomenology begins to exceed its methodological constraints in accounting for a plane of elemental existence beyond experience. (shrink)

This book, Goldstein's magnum opus and widely regarded as a modern classic in psychology and biology, grew out of his dissatisfaction with traditional natural science techniques for analyzing living beings.

A philosophical journey through daily life at home, the far- flung travels and exotic adventures of common household objects and routines.

In this book, which remained unfinished at his death, Husserl attempts to forge a union between phenomenology and existentialism.

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

Translator's preface -- Introduction: The question of phenomenology -- Hyletic phenomenology and material phenomenology -- The phenomenological method -- Pathos-with reflections on Husserl's Fifth cartesian meditation -- For a phenomenology of community.