Titlebook: Being Shaken: Ontology and the Event; Michael Marder (IKERBASQUE Research Professor of P Book 2014 Palgrave Macmillan, a division of Macmi

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Insuperable Contradictions and Events,of his theory. When Berthold Brecht opposed a non-Aristotelian, or epic, theatre to the one described and prescribed by Aristotle’s ., he was clearly re-vindicating the resistance of contradictions to the pretended force of mediating reason.

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Being at Large: The Only Emergency Is the Lack of Events,ed it to hermeneutics.. Although Gadamer’s conservative hermeneutics emphasized the event of interpretation,. it did not engage in the ontological features of the event, features that are bound, as we will see, with the anarchic nature of hermeneutics.

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Shaking at the Edge,azor-sharp. Peering down into the abyss on the other side, I began to shake. I wasn’t just trembling, nor was I shuddering, I was actively shaking. My body shook with fear — fear of falling into the vast vale that yawned before me and below me. I was fearful of losing my balance, and so falling into

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,The Ethical Ungrounding of Phenomenology: Levinas’s Tremors,simple statement demands infinite exegetical and herme-neutical attention, not only for the sake of a careful theoretical interpretation, inquiring into the meaning of a trembling, or, as we would say today, an intense “somatic reaction” provoked by something as ethereal as a thinker’s thought, but

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Insuperable Contradictions and Events,f Plato’s Ideas, or to the principle of non-contradiction in Aristotle’s logics and metaphysic. One may suggest, on the other hand, that the famous reversal expressed in Karl Marx’s eleventh thesis on Feuerbach is basically directed against this traditional conciliatory essence of philosophy. That’s

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Being at Large: The Only Emergency Is the Lack of Events,erstanding of hermeneutics is more radical, anarchic, and progressive than Hans-Georg Gadamer’s but also as directly concerned with Being’s event. Since the publication in 1989 of . . (a text whose thesis had already been circulating), philosophers from different traditions have begun to acknowledge

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A Vibrant Silence: Heidegger and the End of Philosophy,Jean Beaufret and Fran?ois Fédier, in . (Paris: Gallimard 1966), marking the culmination of that which, from the 1940s through the 1960s, was perceived (especially in France) as the “séisme heideggerien.”. “Das Ende der Philosophie und die Aufgabe des Denkens” appeared only in 1969, in the volume .

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