"There is always an atheism to be extracted from a religion," Deleuze and Guattari write in their final collaboration, What Is Philosophy? Their claim that Christianity "secretes" atheism "more than any other religion," however, reflects the limits of their archive. Theological projects seeking to engage Deleuze remain embedded within Christian theologies and intellectual histories; whether they embrace, resist, or negotiate with Deleuze's atheism, the atheism in question remains one extracted from Christian theology, a Christian atheism. In Sufi Deleuze, Michael Muhammad Knight offers an intervention, engaging Deleuzian questions and themes from within Islamic tradition. Even if Deleuze did not think of himself as a theologian, Knight argues, to place Deleuze in conversation with Islam is a project of comparative theology and faces the challenge of any comparative theology: It seemingly demands that complex, internally diverse traditions can speak as coherent, monolithic wholes. To start from such a place would not only defy Islam's historical multiplicity but also betray Deleuze's model of the assemblage, which requires attention to not only the organizing and stabilizing tendencies within a structure but also the points at which a structure resists organization, its internal heterogeneity, and unpredictable "lines of flight." A Deleuzian approach to Islamic theology would first have to affirm that there is no such thing as a universal "Islamic theology" that can speak for all Muslims in all historical settings, but rather a multiplicity of power struggles between major and minor forces that contest each other over authenticity, authority, and the making of "orthodoxy." The discussions in Sufi Deleuze thus highlight Islam's extraordinary range of possibilities, not only making use of canonically privileged materials such as the Qur'an and major hadith collections, but also exploring a variety of marginalized resources found throughout Islam that challenge the notion of a singular "mainstream" interpretive tradition. To say it in Deleuze's vocabulary, Islam is a rhizome.

How are we to conceive of acts that suddenly expose the injustice of the prevailing order? These acts challenge long-standing hidden or silently tolerated injustices, but as they are unsupported by existing ethical rules they pose a drastic challenge to dominant norms. In Excessive Subjectivity, Dominik Finkelde rereads the tradition of German idealism and finds in it the potential for transformative acts that are capable of revolutionizing the social order. Finkelde's discussion of the meaning and structure of the ethical act meticulously engages thinkers typically treated as opposed-Kant, Hegel, and Lacan-to develop the concept of excessive subjectivity, which is characterized by nonconformist acts that reshape the contours of ethical life. For Kant, the subject is defined by the ethical acts she performs. Hegel interprets Kant's categorical imperative as the ability of an individual's conscience to exceed the existing state of affairs. Lacan emphasizes the transgressive force of unconscious desire on the ethical agent. Through these thinkers Finkelde develops a radical ethics for contemporary times. Integrating perspectives from both analytical and continental philosophy, Excessive Subjectivity is a distinctive contribution to our understanding of the ethical subject.

In this book Jacques Ranciere radicalises his critique of modernism and its postmodern appendix. He contrasts their unilinear and exclusive time with the interweaving of temporalities at play in modern processes of emancipation and artistic revolutions, showing how this plurality itself refers to the double dimension of time. Time is more than a line drawn from the past to the future. It is a form of life, marked by the ancient hierarchy between those who have time and those who do not. This hierarchy, continued in the Marxist notion of the vanguard and nakedly exhibited in Clement Greenberg's modernism, still governs a present which clings to the fable of historical necessity and its experts. In opposition to this, Ranciere shows how the break with the hierarchical conception of time, formulated by Emerson in his vision of the new poet, implies a completely different idea of the modern. He sees the fulfilment of this in the two arts of movement, cinema and dance, which at the beginning of the twentieth century abolished the opposition between free and mechanical people, at the price of exposing the rift between the revolution of artists and that of strategists.

The Being and Event trilogy is the philosophical basis of Alain Badiou's entire oeuvre. It is formed of three major texts, which constitute a kind of metaphysical saga: Being and Event (1988). ), Logics of the Worlds (2006) and finally The Immanence of Truths, which he has been working on for 15 years. The new volume reverses the perspective adopted in Logics of Worlds. Where in that book, Badiou saw fit to analyze how truths, qua events, appear from the perspective of particular worlds that by definition exclude them, in The Immanence of Truths Badiou asks instead how the irruption of truths transforms the worlds within which they by necessity must arise. An emphasis on regularity and continuity has given way to an attempt, one unquestionable in its philosophical power and implications, to formalize rupture and reconfiguration. The Being and Event trilogy is a unique and ambitious work that reveals how truths can be at once context-specific and universal, situational and eternal.

In Archive Fever, Jacques Derrida deftly guides us through an extended meditation on remembrance, religion, time, and technology--fruitfully occasioned by a deconstructive analysis of the notion of archiving. Intrigued by the evocative relationship between technologies of inscription and psychic processes, Derrida offers for the first time a major statement on the pervasive impact of electronic media, particularly e-mail, which threaten to transform the entire public and private space of humanity. Plying this rich material with characteristic virtuosity, Derrida constructs a synergistic reading of archives and archiving, both provocative and compelling. Judaic mythos, Freudian psychoanalysis, and e-mail all get fused into another staggeringly dense, brilliant slab of scholarship and suggestion.--The Guardian [Derrida] convincingly argues that, although the archive is a public entity, it nevertheless is the repository of the private and personal, including even intimate details.--Choice Beautifully written and clear.--Jeremy Barris, Philosophy in Review Translator Prenowitz has managed valiantly to bring into English a difficult but inspiring text that relies on Greek, German, and their translations into French.--Library Journal

Within intellectual paradigms that privilege mind over matter, dance has long appeared as a marginal, derivative, or primitive art. Drawing support from theorists and artists who embrace matter as dynamic and agential, this book offers a visionary definition of dance that illuminates its constitutive work in the ongoing evolution of human persons. Why We Dance introduces a philosophy of bodily becoming that posits bodily movement as the source and telos of human life. Within this philosophy, dance appears as an activity that humans evolved to do as the enabling condition of their best bodily becoming. Weaving theoretical reflection with accounts of lived experience, this book positions dance as a catalyst in the development of human consciousness, compassion, ritual proclivity, and ecological adaptability. Aligning with trends in new materialism, affect theory, and feminist philosophy, as well as advances in dance and religious studies, this work reveals the vital role dance can play in reversing the trajectory of ecological self-destruction along which human civilization is racing.

Even as the 2008 economic crisis solidified the dominion of neoliberal and financial capital to organize human societies much to the detriment of the world's populations, important questions remain. Among them, what forms of life are free and what forms are perceived legally and economically as surplus? Which of them, human and otherwise, are most expendable? Reified Life theorizes the dangerous social implications of a future where human agency is secondary to algorithmic processes, digital protocols, speculative financial instruments, and nonhuman market-based technological forces. Employing new readings of Deleuze, Guattari, Foucault, Marx, Gramsci and others, J. Paul Narkunas contends that it is premature to speak of a posthuman or inhuman future, or to employ any sort of "ism," given how dynamic and contingent human practices and their material figurations can be. Over several chapters he diagnoses the rise of "market humans," the instrumentalization of culture to decide the life worth living along utilitarian categories, as well as the varied ways in which discourses of human rights and humanitarianism actually throw members of the species- refugees, for instance - outside the human order. To combat this, Reified Life argues against posthumanist calls to abandon humanism, proposing instead the category of the ahuman. Doing so offers us a way to think alongside the human, and to argue for the value of speculative fiction as a critical mechanism for envisioning alternative futures and freedoms from the domineering forces of speculative capital, whose own fictions have become our realities. To that end, Narkunas provides a novel interpretation of the post-anthropocentric turn in the humanities by linking the diminished centrality of humanism to the waning dominion of nation-states over their populations and the intensification of financial capitalism, which reconfigures politics along economic categories of risk management.

What imaginaries, tropes, and media have shaped how we theorize? The Mark of Theory argues that inscription constitutes one of the master metaphors of contemporary theory. As a trope that draws on a wide array of practices of marking, from tattooing to circumcision, from photographic imprints and phonographic grooves to marks on a page, inscription provides an imaginary that orients and irritates theoretical thought. Tracing inscriptive imaginaries from the late nineteenth century to today, The Mark of Theory offers a wide-ranging conceptual genealogy of contemporary thought. Navigating poststructuralism's attention to figurative language as well as media theory's attention to objects, phenomena, and practices of mediation, the book works through core questions for how we theorize. Across a range of disciplines and scholarly conversations-from literature and media to anthropology, race and gender, art, psychoanalysis, sound, and ultimately ethics-sites of inscription come to constitute the past legacy of a thought to come, a prehistory of our current moment. In focusing on materiality and mediation The Mark of Theory shows how inscriptive practices shape conceptual thought, as well as political and ethical choices. By contextualizing the fraught relationship between materiality and signification, The Mark of Theory lays the ground for a politics of theory that begins there where theory and politics are no longer conflated.

Der erste Band des Uber die Wahrheit bietet eine philosophische Untersuchung: (1) der intrinischen und extrinsischen Bedeutungen von "Wahrheit des Seins" - etwa Seinsautonomie, Realitat, Wesensentsprechung, Entsprechung im Verhaltnis zur Idee, Intelligibilitat, absolut umfassende "innere Seinswahrheit." (2) der Wahrheit des Erkennens: Erkenntniswahrheit ist eine eigentumliche seinsentdeckende "Entsprechung" von Akten mit allen Arten von Seiendem und Sachverhalten. (3) der logischen Wahrheit als praziser Korrespondenz zwischen Urteil (Satz) und Sachverhalt. (4) Wahrheit ist nicht nur Eigenschaft der von Menschen gedachten Urteile, sondern setzt ideale, zeitlose, unendlich viele und perfekte Begriffe und Urteilsinhalte voraus. (5) Die Beziehung zwischen Wahrheit und Person gipfelt in dem letzten metaphysischen Zusammenfallen der Wahrheit selbst in allen ihren Dimensionen ontologischer, epistemologischer, axiologischer und logischer Dimensionen mit dem absoluten, personalen Sein.: "Ich bin die Wahrheit." Dieses "personale Gesicht" der Wahrheit kann aber unmoglich das eines blossen Menschen sein."

Mixing fiction, history, psychoanalysis, and personal fantasy, Teresa, My Love turns a past world into a modern marvel, following Sylvia Leclercq, a French psychoanalyst, academic, and incurable insomniac, as she falls for the sixteenth-century Saint Teresa of Avila and becomes consumed with charting her life. Traveling to Spain, Leclercq, Julia Kristeva's probing alter ego, visits the sites and embodiments of the famous mystic and awakens to her own desire for faith, connection, and rebellion. One of Kristeva's most passionate and transporting works, Teresa, My Love interchanges biography, autobiography, analysis, dramatic dialogue, musical scores, and images of paintings and sculpture to engage the reader in Leclercq's-and Kristeva's-journey. Born in 1515, Teresa of Avila outwitted the Spanish Inquisition and was a key reformer of the Carmelite Order. Her experience of ecstasy, which she intimately described in her writings, released her from her body and led to a complete realization of her consciousness, a state Kristeva explores in relation to present-day political failures, religious fundamentalism, and cultural malaise. Incorporating notes from her own psychoanalytic practice, as well as literary and philosophical references, Kristeva builds a fascinating dual diagnosis of contemporary society and the individual psyche while sharing unprecedented insights into her own character.

Demonstrates the embodied foundation of figurative, poetic and literary language and form Formal Matters re-examines the postmodernist insistence that the body escapes signification by turning to an unexpected source: early and mid-century formalisms. Bringing together formalism's endeavour to give shape to the ineffable with postmodernism's discursive body, the book argues that embodiment or the experience of the lived, corporeal body is not what resists representation but what constitutes form. Working at the intersection of formalist criticism, phenomenology and body studies, Zoe Roth reassesses the relationship between embodiment and form in a range of modern European authors, including Primo Levi, Maurice Blanchot, Samuel Beckett, Anne F. Garreta and Hannah Arendt. Through close textual analysis, Formal Matters provides a new method for grasping embodied experience where it appears most attenuated and fragmented. It provides an original account of the body's relationship to language and representation, while also reinvigorating formalist methods with political potential.

Can the Marxist tradition still provide new resources for understanding the specificity of historical time? This volume proposes to transform our understanding of Marxism by reconnecting with the 'subterranean currents' of plural temporalities that have traversed its development. From Rousseau and Sieyes to Marx, from Bloch to Althusser, from Gramsci to Pasolini and postcolonialism, the chapters in this volume seek both to valorise neglected resources from Marxism's contradictory history, and also to read against the grain its orthodox and heterodox currents.

True translation is transparent: it does not obscure the original, does not stand in its light, but rather allows pure language, as if strengthened by its own medium, to shine even more fully on the original. This is made possible primarily by conveying the syntax word-for-word; and this demonstrates that the word, not the sentence, is translations original element. For the sentence is the wall in front of the language of the original, and word-for-word rendering the arcade. (Walter Benjamin, The Translators Task) The book centers on Walter Benjamins revolutionary essay The Translators Task (1923) which subverts some widespread assumptions concerning translation: that it serves for communication, that it transfers meaning, that it must not distort the translators own language, and that it is inferior to the original. Benjamin overturns these assumptions by replacing the concept of translation as a merely linguistic operation with a metaphysical or theological concept of the same, derived from Jewish Kabbala and French Symbolisme. In The Translators Task, as well as his earlier essay On Language as such and the Language of Man, he delineates a cosmic linguistic cycle of descent from, and ascent back to, God. The translators task is to promote this ascent by deconstructing his own language in order to advance it towards a final Pure Language. Following an analysis of Benjamins approach, some of its affiliates are discussed in texts by Franz Rosenzweig, Paul Celan (as explicated by Peter Szondi) and Jacques Derrida. Rosenzweig, a translator like Benjamin, is shown to be concerned with more concrete aspects of translation, whereas Derridas autobiographical Monolingualism of the Other, though not focussing on translation, is shown to be an innovative contribution to the metaphysics of translation. Finally, an attempt is made to deal with the question of whether and how this abstract approach can be of help for the concrete practice of Poetry translation. The great poet Hoelderlins German translations of Sophocles testify to the clear, though elusive, practical contribution of this approach and to the importance of Benjamins legacy.

This book explores how phenomenological ideas about embodiment, perception, and lived experience are discussed within disability studies, critical race theory, and queer studies. Building on these disciplines, it offers readings of memoirs and novels that address the consequences of stigmatization and the bodily dimensions of social differences. The texts include Robert F. Murphy's The Body Silent, Simi Linton's My Body Politic, Rod Michalko's The Two-in-One: Walking with Smokie, Walking with Blindness, three memoirs by Stephen Kuusisto, Vincent O. Carter's The Bern Book, as well as two novels, Matthew Griffin's Hide and Armistead Maupin's Maybe the Moon. All of the texts discussed in this book negotiate the significance of bodily and perceptual habits, the influence of language and culture on embodiment, the importance of relationality and community, the severe effects of misrecognition, and the possibilities of emancipation and social recognition. Hence, they are read as pioneering contributions to the emerging field of critical phenomenology.

Blossoming from a correspondence between Luce Irigaray and Michael Marder, Through Vegetal Being is an intense personal, philosophical, and political meditation on the significance of the vegetal for our lives, our ways of thinking, and our relations with human and nonhuman beings. The vegetal world has the potential to rescue our planet and our species and offers us a way to abandon past metaphysics without falling into nihilism. Luce Irigaray has argued in her philosophical work that living and coexisting are deficient unless we recognize sexuate difference as a crucial dimension of our existence. Michael Marder believes the same is true for vegetal difference. Irigaray and Marder consider how plants contribute to human development by sustaining our breathing, nourishing our senses, and keeping our bodies and minds alive. They note the importance of returning to ancient Greek tradition and engaging with Eastern teachings to revive a culture closer to nature. As a result, we can reestablish roots when we are displaced and recover the vital energy we need to improve our sensibility and relation to others. This generative discussion points toward a more universal way of becoming human that is embedded in the vegetal world.

For Elisabeth Roudinesco, a historian of psychoanalysis and one of France's leading intellectuals, Canguilhem, Sartre, Foucault, Althusser, Deleuze, and Derrida represent a "great generation" of French philosophers who accomplished remarkable work and lived incredible lives. These troubled and innovative thinkers endured World War II and the cultural and political revolution of the 1960s, and their cultural horizon was dominated by Marxism and psychoanalysis, though they were by no means strict adherents to the doctrines of Marx and Freud.

Roudinesco knew many of these intellectuals personally, and she weaves an account of their thought through lived experience and reminiscences. Canguilhem, for example, was a distinguished philosopher of science who had a great influence on Foucault's exploration of sanity and madness-themes Althusser lived in a notorious personal drama. And in dramatizing the life of Freud for the screen, Sartre fundamentally altered his own philosophical approach to psychoanalysis.

Roudinesco launches a passionate defense of Canguilhem, Sartre, Foucault, Althusser, Deleuze, and Derrida against the "new philosophers" of the late 1970s and 1980s, who denounced the work-and sometimes the private lives-of this great generation. Roudinesco refutes attempts to tar them, as well as the Marxist and left-wing tradition in general, with the brush of Soviet-style communism. In Freudian theory and the philosophy of radical commitment, she sees a bulwark against the kind of manipulative, pill-prescribing, and normalizing psychology that aims to turn individuals into mindless consumers. Intense, clever, and persuasive, "Philosophy in Turbulent Times" captivates with the dynamism of French thought in the twentieth century.

Over a span of thirty years, twentieth-century French philosophers Emmanuel Levinas and Jacques Derrida held a conversation across texts. Sharing a Jewish heritage and a background in phenomenology, both came to situate their work at the margins of philosophy, articulating this placement through religion and literature. Chronicling the interactions between these thinkers, Sarah Hammerschlag argues that the stakes in their respective positions were more than philosophical. They were also political. Levinas's investments were born out in his writings on Judaism and ultimately in an evolving conviction that the young state of Israel held the best possibility for achieving such an ideal. For Derrida, the Jewish question was literary. The stakes of Jewish survival could only be approached through reflections on modern literature's religious legacy, a line of thinking that provided him the means to reconceive democracy. Hammerschlag's reexamination of Derrida and Levinas's textual exchange not only produces a new account of this friendship but also has significant ramifications for debates within Continental philosophy, the study of religion, and political theology.

H?l?ne Cixous is more than an influential theorist. She is also a groundbreaking author and playwright. Combining an idiosyncratic mix of autobiographical and fictional narrative with a host of philosophical and poetic observations, Cixous's writing matches the kaleidoscopic nature of her thought, offering new ways of conceptualizing sex, relationships, identity, and the self, among other topics.

Yet, as Jacques Derrida once observed, a "profound misunderstanding" hangs over the accomplishments of Cixous, with many believing the intellectual excelled only at theoretical exploration. Providing a truly liberal selection of her writings from throughout her career, Marta Segarra rediscovers Cixous's acts of invention for a new generation to enjoy. Divided into thematic concerns, these works fully capture Cixous's genius for merging fiction, theory, and the experience of living. They discuss dreaming in the feminine, Algeria and Germany, love and the other, the animal, Derrida, and the theater. They defy classification, locking literature, philosophy, and psychoanalysis into thrilling new patterns of engagement. Whether readers are familiar with Cixous or are approaching her thought for the first time, all will find fresh perspectives on gender, fiction, drama, philosophy, religion, and the postcolonial.

When it comes to the question of objectivity in current philosophical debates, there is a growing prominence of two opposite approaches: nominalism and realism. By absolutising intersubjectivity, the nominalist approach is moving towards the abandonment of the very notion of truth and objective reality. For its part, the realist approach insists on the category of the object-in-itself as irreducible to any kind of subjective mediation. Despite their seeming mutual exclusiveness, both approaches share a fundamental presupposition, namely, that of a neat separation between the spheres of subjectivity and objectivity as well as between fiction and truth. This collection offers a rethinking of the relationship between objectivity and fiction through engaging with a series of 'objective fictions', including such topics as fetishes, semblances, lies, rumours, sophistry, fantasies and conspiracy theories. It does so through engagement with modern and contemporary philosophical traditions and psychoanalytic theory, with all of these orientations being irreducible to either nominalist or realist approaches.

This book synthesizes Jacques Derrida's hauntology and spectrality with affect theory, in order to create a rhetorical framework analyzing the felt absences and hauntings of written and oral texts. The book opens with a history of hauntology, spectrality, and affect theory and how each of those ideas have been applied. The book then moves into discussing the unique elements of the rhetorical framework known as the rhetorrectional situation. Three case studies taken from the Christian tradition, serve to demonstrate how spectral rhetoric works. The first is fictional, C.S. Lewis 'The Great Divorce. The second is non-fiction, Tim Jennings 'The God Shaped Brain. The final one is taken from homiletics, Bishop Michael Curry's royal wedding 2018 sermon. After the case studies conclusion offers the reader a summary and ideas future applications for spectral rhetoric.

Blossoming from a correspondence between Luce Irigaray and Michael Marder, Through Vegetal Being is an intense personal, philosophical, and political meditation on the significance of the vegetal for our lives, our ways of thinking, and our relations with human and nonhuman beings. The vegetal world has the potential to rescue our planet and our species and offers us a way to abandon past metaphysics without falling into nihilism. Luce Irigaray has argued in her philosophical work that living and coexisting are deficient unless we recognize sexuate difference as a crucial dimension of our existence. Michael Marder believes the same is true for vegetal difference. Irigaray and Marder consider how plants contribute to human development by sustaining our breathing, nourishing our senses, and keeping our bodies and minds alive. They note the importance of returning to ancient Greek tradition and engaging with Eastern teachings to revive a culture closer to nature. As a result, we can reestablish roots when we are displaced and recover the vital energy we need to improve our sensibility and relation to others. This generative discussion points toward a more universal way of becoming human that is embedded in the vegetal world.

Ruth Bader Ginsburg was a legal icon. In more than four decades as a lawyer, professor, appellate judge, and Associate Justice of the US Supreme Court, Ginsburg influenced the law and society in real and permanent ways. This book chronicles and evaluates the remarkable achievements Ruth Bader Ginsburg made over the last half-century. Including chapters written by prominent court-watchers and leading scholars from law, political science, and history, the book offers diverse perspectives on an array of doctrinal areas and different periods in Ginsburg's career. Together, these perspectives document the impressive legacy of one of the most important figures in modern law. This updated second edition features a new foreword from Supreme Court Justice Stephen G. Breyer and a new introduction from the editor Scott Dodson.

Despite their conceptual allergy to vegetal life, philosophers have used germination, growth, blossoming, fruition, reproduction, and decay as illustrations of abstract concepts; mentioned plants in passing as the natural backdrops for dialogues, letters, and other compositions; spun elaborate allegories out of flowers, trees, and even grass; and recommended appropriate medicinal, dietary, and aesthetic approaches to select species of plants.

In this book, Michael Marder illuminates the elaborate vegetal centerpieces and hidden kernels that have powered theoretical discourse for centuries. Choosing twelve botanical specimens that correspond to twelve significant philosophers, he recasts the development of philosophy through the evolution of human and plant relations. A philosophical history for the postmetaphysical age, The Philosopher's Plant reclaims the organic heritage of human thought. With the help of vegetal images, examples, and metaphors, the book clears a path through philosophy's tangled roots and dense undergrowth, opening up the discipline to all readers.

"Unlike Freud, I do not claim that religion is just an illusion and a source of neurosis. The time has come to recognize, without being afraid of 'frightening' either the faithful or the agnostics, that the history of Christianity prepared the world for humanism."

So writes Julia Kristeva in this provocative work, which skillfully upends our entrenched ideas about religion, belief, and the thought and work of a renowned psychoanalyst and critic. With dialogue and essay, Kristeva analyzes our "incredible need to believe"--the inexorable push toward faith that, for Kristeva, lies at the heart of the psyche and the history of society. Examining the lives, theories, and convictions of Saint Teresa of Avila, Sigmund Freud, Donald Winnicott, Hannah Arendt, and other individuals, she investigates the intersection between the desire for God and the shadowy zone in which belief resides.

Kristeva suggests that human beings are formed by their need to believe, beginning with our first attempts at speech and following through to our adolescent search for identity and meaning. Kristeva then applies her insight to contemporary religious clashes and the plight of immigrant populations, especially those of Islamic origin. Even if we no longer have faith in God, Kristeva argues, we must believe in human destiny and creative possibility. Reclaiming Christianity's openness to self-questioning and the search for knowledge, Kristeva urges a "new kind of politics," one that restores the integrity of the human community.

Critically engaging the work of Immanuel Kant, Hannah Arendt, Martin Heidegger, and Jacques Derrida together with her own observations on contemporary politics, environmental degradation, and the pursuit of a just and sustainable world, Kelly Oliver lays the groundwork for a politics and ethics that embraces otherness without exploiting difference. Rooted firmly in human beings' relationship to the planet and to each other, Oliver shows peace is possible only if we maintain our ties to earth and world. Oliver begins with Immanuel Kant and his vision of politics grounded on earth as a finite surface shared by humans. She then incorporates Hannah Arendt's belief in plural worlds constituted through human relationships; Martin Heidegger's warning that alienation from the Earth endangers not only politics but also the very essence of being human; and Jacques Derrida's meditations on the singular worlds individuals, human and otherwise, create and how they inform the reality we inhabit. Each of these theorists, Oliver argues, resists the easy idealism of world citizenship and globalism, yet they all think about the earth against the globe to advance a grounded ethics. They contribute to a philosophy that avoids globalization's totalizing and homogenizing impulses and instead help build a framework for living within and among the world's rich biodiversity.