Gandhi and Philosophy presents a breakthrough in philosophy by foregrounding modern and scientific elements in Gandhi's thought, animating the dazzling materialist concepts in his writings and opening philosophy to the new frontier of nihilism. This scintillating work breaks with the history of Gandhi scholarship, removing him from the postcolonial and Hindu-nationalist axis and disclosing him to be the enemy that the philosopher dreads and needs. Naming the congealing systematicity of Gandhi's thoughts with the Kantian term hypophysics, Mohan and Dwivedi develop his ideas through a process of reason that awakens the possibilities of concepts beyond the territorial determination of philosophical traditions. The creation of the new method of criticalisation - the augmentation of critique - brings Gandhi's system to its exterior and release. It shows the points of intersection and infiltration between Gandhian concepts and such issues as will, truth, violence, law, anarchy, value, politics and metaphysics and compels us to imagine Gandhi's thought anew.

Philosophical reflections on the phenomenon of globalization

"What I love, and those whom I love, you, that is to say us in so far as we are capable of forming a we, all this I love, and I love them, and I love you infinitely" (Bernard Steigler April 1952- August 2020). When Bernard Stiegler writes "I love you" in the quote above, he openly provokes us to question or experience the meaning or contact of these words. He also invites us to question the relationship between a thinker's life and their thought. For Stiegler, they were inextricable. His life was one that focused on friendship but not friendships at a purely social level but ones that produced philosophy, politics, and existential truths. Bringing together scholars who knew Stiegler, including Shaj Mohan, Achille Mbembe, Divya Dwivedi, Peter Szendy, and Emily Apter, this volume provides an original - and personal - insight into his life and philosophy. Each piece gives a sense of the wide range of Stiegler’s work and how it affected the praxis of the philosopher in different parts of the world.

A beautiful, profound series of reflections on the body by one of the most prominent and consequential philosophers of continental Europe This landmark volume brings into English Jean-Luc Nancy’s last completed work and concludes his remarkable philosophical reflections on the body, a project he began almost thirty years ago. Taking the body as an intersection of pulsing life and destructive cruelty on a global scale, Nancy’s account becomes more vivid, more physical, than ever, even as it ventures into language that is as lyrical as it is profound. This vividness is manifest in blood: as it flows, in all its pulsing and forceful circulation, and as it spills, in the cruelty of existences confronted daily by countless destructions. This can be described as sanguis and cruor, the two Latin words for blood’s intermingled but distinct aspects. This distinction allows Nancy to highlight an almost mystical sense of the body (yet one that remains soberly on this side of its manifest insistence), alongside the cruelty that pervades our world—a world whose very existence is threatened by its reduction to mere objects. The exceptional writings brought together in Corpus III comprise a masterful work of philosophy that marries rigorous erudition—on Freud, Nietzsche, and others—with rich poetic language and an actual poem. Nancy’s thought opens the body onto its own unaccountable origins, its plural singularities, its enmeshed instantiations, and its excessive irreducibles, which are also the elusive excesses of language. Whereas in earlier texts Nancy has referred to this excess as poetry, here he performs it in the form of a poem, in the extraordinary hymn entitled Stoma. While the publication of a poem by Nancy is a notable event, equally noteworthy is a remarkable essay entitled “Scandalous Death,� in which Nancy meditated on a subject that was to come to him too soon after. Above all, the book is crucial for bringing into English Cruor, the very last book Nancy completed before his death, an evocative meditation offered by a great thinker on the complex conditions of his own—and our—singular survival.

In Doing, Jean-Luc Nancy, one of the most prominent and lucid articulators of contemporary French theory and philosophy, examines the precarious but urgent relationship between being and doing. His book is not so much a call to action as a summons to more vigorous thinking, the examination and reflection that must precede any effective action. The first section of the book considers this matter tersely: Jean-Luc Nancy's quickness of language and grace of humor lead the reader carefully past the dangers of oversimplification, toward a general awareness of meaningful being. In the last section, Nancy examines the realities of terrorist actions-specifically those that shocked Paris a few years ago, and more generally the frightening world of politics without conscience, where conscience is the root of all thinking.

Bringing together an international and interdisciplinary group of scholars, Intermedialities: Philosophy, Arts, Politics is a comprehensive collection devoted to the new field of research called "intermedialities." The concept of intermedialities stresses the necessity of situating philosophical and political debates on social relations in the divergent contexts of media theories, avant-garde artistic practices, continental philosophy, feminism, and political theory. The "intermedial" approach to social relations does not focus on the shared identity but instead on the epistemological, ethical, and political status of inter (being-in-between). At stake here are the political analyses of new modes of being in common that transcend national boundaries, the critique of the new forms of domination that accompany them, and the search for new emancipatory possibilities. Opening a new approach to social relations, intermedialities investigates not only engagements between already constituted positions but even more the interval, antagonism, and differences that form and decenter these positions. Consequently, in opposition to the resurgence of cultural and ethnic particularisms and to the leveling of difference produced by globalization, the political and ethical analysis of the "in-between" enables a conception of community based on difference, exposure, and interaction with others rather than on an identification with a shared identity. Investigations of "in-betweenness," both as medium specific and between heterogeneous "sites" of inquiry, range here from philosophical conceptuality to artistic practices, from the political circulation of money and power to the operation of new technologies. They inevitably invoke the crucial role of embodiment in creative thought and collective acting. As a mediating instance between the psyche and society, matter and spirit, nature and culture, and biology and technology, the body is another interval forming and informed by socio-linguistic relations. As these com

Bringing together an international and interdisciplinary group of scholars, Intermedialities: Philosophy, Arts, Politics is a comprehensive collection devoted to the new field of research called 'intermedialities.' The concept of intermedialities stresses the necessity of situating philosophical and political debates on social relations in the divergent contexts of media theories, avant-garde artistic practices, continental philosophy, feminism, and political theory. The 'intermedial' approach to social relations does not focus on the shared identity but instead on the epistemological, ethical, and political status of inter (being-in-between). At stake here are the political analyses of new modes of being in common that transcend national boundaries, the critique of the new forms of domination that accompany them, and the search for new emancipatory possibilities. Opening a new approach to social relations, intermedialities investigates not only engagements between already constituted positions but even more the interval, antagonism, and differences that form and decenter these positions. Consequently, in opposition to the resurgence of cultural and ethnic particularisms and to the leveling of difference produced by globalization, the political and ethical analysis of the 'in-between' enables a conception of community based on difference, exposure, and interaction with others rather than on an identification with a shared identity. Investigations of 'in-betweenness,' both as medium specific and between heterogeneous 'sites' of inquiry, range here from philosophical conceptuality to artistic practices, from the political circulation of money and power to the operation of new technologies. They inevitably invoke the crucial role of embodiment in creative thought and collective acting. As a mediating instance between the psyche and society, matter and spirit, nature and culture, and biology and technology, the body is another interval forming and informed by socio-linguistic relations. As these complex intersections between media, materiality, art, and the philosophy and politics of the in-between suggest, the project of intermedialities provides new ways of rethinking relations among arts, politics, and science.

In The Deconstruction of Sex, Jean-Luc Nancy and Irving Goh discuss how a deconstructive approach to sex helps us negotiate discourses about sex and foster a better understanding of how sex complicates our everyday existence in the age of #MeToo. Throughout their conversation, Nancy and Goh engage with topics ranging from relation, penetration, and subjection to touch, erotics, and jouissance. They show how despite its entrenchment in social norms and centrality to our being-in-the-world, sex lacks a clearly defined essence. At the same time, they point to the potentiality of literature to inscribe the senses of sex. In so doing, Nancy and Goh prompt us to reconsider our relations with ourselves and others through sex in more sensitive, respectful, and humble ways without bracketing the troubling aspects of sex.

This collection of essays presents some of the key issues at the heart of Philippe Lacoue-Labarthe and Jean-Luc Nancy's work. This volume offers perspectives on the relationship between philosophy and the political. The authors ask if we can talk of an a priori link between the philosophical and the political; they investigate the significance of the "figure" - the human being as political subject - in the history of metaphysics; and they inquire how we can "re-treat" the political today in the face of those who argue that philosophy is at an "end". This text brings together some of their responses to these investigations. We see as a result some of the key motifs that have characterized their work: their debt to a Heideggerian pre-understanding of philosophy, the centrality of the "figure" in western philosophy and the totalitarianism of both politics and the political.

Sex, more than just a part of our experience, troubles our conceptions of existence. Drawing on a fascinating array of sources, ancient and modern, philosophical and literary, Jean-Luc Nancy explores and upholds the form-giving thrust of the drive. Nancy reminds us that we are more comfortable with the drama of prohibitions, ideals, repression, transgression, and destruction, which often hamper thinking about sex and gender, than with the affirmation of an originary trouble at the limits of language that divides being and opens the world. Sexistence develops a new philosophical account of sexuality that resonates with contemporary research on gender and biopolitics. Without attempting to be comprehensive, the book ranges from the ancient world through psychoanalysis to discover the turbulence of the drive at the heart of existence.

"What I love, and those whom I love, you, that is to say us in so far as we are capable of forming a we, all this I love, and I love them, and I love you infinitely" (Bernard Steigler April 1952- August 2020). When Bernard Stiegler writes "I love you" in the quote above, he openly provokes us to question or experience the meaning or contact of these words. He also invites us to question the relationship between a thinker's life and their thought. For Stiegler, they were inextricable. His life was one that focused on friendship but not friendships at a purely social level but ones that produced philosophy, politics, and existential truths. Bringing together scholars who knew Stiegler, including Shaj Mohan, Achille Mbembe, Divya Dwivedi, Peter Szendy, and Emily Apter, this volume provides an original - and personal - insight into his life and philosophy. Each piece gives a sense of the wide range of Stiegler’s work and how it affected the praxis of the philosopher in different parts of the world.

Coming is a lyrical, erudite examination of the French notion of jouissance. How did jouissance evolve from referring to the pleasure of possessing a material thing (property, wealth) to the pleasure of orgasm, from appropriation to dis-appropriation, from consumption to consummation? The philosophers Adele van Reeth and Jean-Luc Nancy engage in a lively dialogue, ranging from consumerism to video games to mysticism and from Spinoza, Hegel, andAugustine to the Marquis de Sade, Marguerite Duras, and Henry Miller. Four additional essays are new to the American edition.

This book, by one of the most innovative and challenging contemporary thinkers, consists of an extensive essay from which the book takes its title and five shorter essays that are internally related to "Being Singular Plural."
One of the strongest strands in Nancy's philosophy is his attempt to rethink community and the very idea of the social in a way that does not ground these ideas in some individual subject or subjectivity. The fundamental argument of the book is that being is always "being with," that "I" is not prior to "we," that existence is essentially co-existence. Nancy thinks of this "being-with" not as a comfortable enclosure in a pre-existing group, but as a mutual abandonment and exposure to each other, one that would preserve the "I" and its freedom in a mode of imagining community as neither a "society of spectacle" nor via some form of authenticity.
The five shorter essays impressively translate the philosophical insight of "Being Singular Plural" into sophisticated discussions of national sovereignty, war and technology, identity politics, the Gulf War, and the tragic plight of Sarajevo. The essay "Eulogy for the Melee," in particular, is a brilliant discussion of identity and hybridism that resonates with many contemporary social concerns.
As Nancy moves through the exposition of his central concern, being-with, he engages a number of other important issues, including current notions of the "other" and "self" that are relevant to psychoanalytic, political, and multicultural concepts. He also offers astonishingly original reinterpretations of major philosophical positions, such as Nietzsche's doctrine of "eternal recurrence," Descartes's "cogito," and the nature of language and meaning.

Over thirty years after Maurice Blanchot writes The Unavowable Community (1983)—a book that offered a critical response to an early essay by Jean-Luc Nancy on “the inoperative community�—Nancy responds in turn with The Disavowed Community. Stemming from Jean-Christophe Bailly’s initial proposal to think community in terms of “number� or the “numerous,� and unfolding as a close reading of Blanchot’s text, Nancy’s new book addresses a range of themes and motifs that mark both his proximity to and distance from Blanchot’s thinking, from Bataille’s “community of lovers� to the relation between community, communitarianism, and being-in-common; to Marguerite Duras, to the Eucharist. A key rethinking of politics and the political, this exchange opens up a new understanding of community played out as a question of avowal.

A beautiful, profound series of reflections on the body by one of the most prominent and consequential philosophers of continental Europe This landmark volume brings into English Jean-Luc Nancy's last completed work and concludes his remarkable philosophical reflections on the body, a project he began almost thirty years ago. Taking the body as an intersection of pulsing life and destructive cruelty on a global scale, Nancy's account becomes more vivid, more physical, than ever, even as it ventures into language that is as lyrical as it is profound. This vividness is manifest in blood: as it flows, in all its pulsing and forceful circulation, and as it spills, in the cruelty of existences confronted daily by countless destructions. This can be described as sanguis and cruor, the two Latin words for blood's intermingled but distinct aspects. This distinction allows Nancy to highlight an almost mystical sense of the body (yet one that remains soberly on this side of its manifest insistence), alongside the cruelty that pervades our world-a world whose very existence is threatened by its reduction to mere objects. The exceptional writings brought together in Corpus III comprise a masterful work of philosophy that marries rigorous erudition-on Freud, Nietzsche, and others-with rich poetic language and an actual poem. Nancy's thought opens the body onto its own unaccountable origins, its plural singularities, its enmeshed instantiations, and its excessive irreducibles, which are also the elusive excesses of language. Whereas in earlier texts Nancy has referred to this excess as poetry, here he performs it in the form of a poem, in the extraordinary hymn entitled Stoma. While the publication of a poem by Nancy is a notable event, equally noteworthy is a remarkable essay entitled "Scandalous Death," in which Nancy meditated on a subject that was to come to him too soon after. Above all, the book is crucial for bringing into English Cruor, the very last book Nancy completed before his death, an evocative meditation offered by a great thinker on the complex conditions of his own-and our-singular survival.

Why is it that the modern conception of literature begins with one of the worst writers of the philosophical tradition? Such is the paradoxical question that lies at the heart of Jean-Luc Nancy's highly original and now-classic study of the role of language in the critical philosophy of Kant. While Kant did not turn his attention very often to the philosophy of language, Nancy demonstrates to what extent he was anything but oblivious to it. He shows, in fact, that the question of "philosophical style," of how to write critical philosophy, goes to the core of Kant's attempt to articulate the limits, once and for all, that would establish human reason in its autonomy and freedom. He also shows how this properly philosophical program, the very pinnacle of the Enlightenment, leads Kant to posit literature as its other by way of what is here called the "syncope," and how this other of philosophy, entirely its product, cannot be said to exist outside of metaphysics in its accomplishment. This subtle, unprecedented reading of Kant demonstrates the continued importance of reflection on the relation between philosophy and literature, indeed, why any commitment to Enlightenment must consider and confront this partition anew.

This book is a rich collection of philosophical essays radically interrogating key notions and preoccupations of the phenomenological tradition. While using Heidegger's Being and Time as its permanent point of reference and dispute, this collection also confronts other important philosophers, such as Kant, Nietzsche, and Derrida. The projects of these pivotal thinkers of finitude are relentlessly pushed to their extreme, with respect both to their unexpected horizons and to their as yet unexplored analytical potential. A Finite Thinking shows that, paradoxically, where the thought of finitude comes into its own it frees itself, not only to reaffirm a certain transformed and transformative presence, but also for a non-religious reconsideration and reaffirmation of certain theologemes, as well as of the body, heart, and love. This book shows the literary dimension of philosophical discourse, providing important enabling ideas for scholars of literature, cultural theory, and philosophy.

The epoch of representation is as old as the West. Indeed, representation is the West, understood as what at once designates and expands its own limits. But what comes after the West? What comes after representation's disclosure of its own limit? The central problem posed in these essays, collected from over a decade of work, is how in the wake of Western ontologies to conceive the coming, the birth that characterizes being. We are now at the limit of representation, where objects as we experience them have been show to be merely objects of representation-or rather, of presentation, since there is nothing to (re)present. The first part of this book, "Existence," asks how, today, one can give sense of meaning to existence as such, arguing that existence itself, as it comes nude into the world, must now be our "sense." In examining what this birth to presence might be, we should not ask what presence "is"; rather we should conceive presence as presence to someone, including to presence itself. This birth is not the constitution of an identity, but the endless departure of an identity from, and from within, its other, or others. Its coming is not desire but jouissance, the joy of averring oneself to be continually in the state of being born-a rejoicing of birth, a birth of rejoicing. The second section, "Poetry," asks: What art exposes this? In writing, in the voice, in painting? And what if art is exposed to it? How does it inscribe (or rather, "exscribe," in a term the book develops) the coming existence as such? The author's trajectory in this book crosses those of Hegel, Schlegel, Baudelaire, Nietzsche, Freud, and Heidegger, in their comments on art and politics, existence and corporeality, everyday life and its modes of existence and ecstasy. An analysis that dares this crossing involves all the varied accounts of existence, political as well as philosophical, and all the realms of poverty.

Heidegger and Nazism: Ever since the philosopher’s public involvement in state politics in 1933, his name has necessarily been a part of this unsavory couple. After the publication in 2014 of the private Black Notebooks, it is now unambiguously part of another: Heidegger and anti-Semitism. What do we learn from analyzing the anti-Semitism of these private writings, together with its sources and grounds, not only for Heidegger’s thought, but for the history of the West in which this thought is embedded? Jean-Luc Nancy poses these questions with the depth and rigor we would expect from him. In doing so, he does not go lightly on Heidegger, in whom he finds a philosophical and “historial� anti-Semitism, outlining a clash of “peoples� that must at all costs arrive at “another beginning.� If Heidegger’s uncritical acceptance of prejudices and long-debunked myths about “world Jewry� shares in the “banality� evoked by Hannah Arendt, this does nothing to lessen the charge. Nancy’s purpose, however, is not simply to condemn Heidegger but rather to invite us to think something to which the thinker of being remained blind: anti-Semitism as a self-hatred haunting the history of the West—and of Christianity in its drive toward an auto-foundation that would leave behind its origins in Judaism.

This work, by one of the most innovative and challenging of contemporary thinkers, pivots on a "Remark" added by Hegel in 1831 to the second edition of his "Science of Logic." As a model of close reading applied both to philosophical texts and the making of philosophical systems, "The Speculative Remark" played a significant role in transforming the practice of philosophy away from system building to analysis of specific linguistic detail, with meticulous attention to etymological, philological, and rhetorical nuance.
Nancy uses his extended examination of the "Remark" to delineate certain overall strategies in several Hegelian texts that militate for language-oriented readings of Hegel, as shown in Nancy's redefinition of such key terms as "Aufhebung," "mediation," and "speculation." Nancy's reading progresses from speculative words and propositions to registering the speculative itself. While he avoids analyzing Hegel's system as such, Nancy reconstructs the Hegelian trajectory on a basis of tropes, building from propositions rather than structures, elements, and cycles.
The overview that emerges in the final chapter and epilogue constitutes a broad statement about Hegel's practice and significance, one nuanced by close attention to his deployment of rhetoric and linguistic play. "The Speculative Remark" thus furnishes a model for a theoretically aware approach to all systematic philosophy, while providing a significant historical contribution to the evolution of contemporary critical theory.

This book, by one of the most challenging contemporary thinkers, begins with an essay that introduces the principal concern sustained in the four succeeding ones: Why are there several arts and not just one? This question focuses on the point of maximal tension between the philosophical tradition and contemporary thinking about the arts: the relation between the plurality of the human senses--to which the plurality of the arts has most frequently been referred--and sense or meaning in general.
Throughout the five essays, Nancy's argument hinges on the culminating formulation of this relation in Hegel's Aesthetics and The Phenomenology of Spirit--art as the sensible presentation of the Idea. Demonstrating once again his renowned ability as a reader of Hegel, Nancy scrupulously and generously restores Hegel's historical argument concerning art as a thing of the past, as that which is negated by the dialectic of Spirit in the passage from aesthetic religion to revealed religion to philosophy.

This is the most systematic, the most radical, and the most lucid treatise on freedom that has been written in contemporary Continental philosophy. Finding its guiding motives in Kant's second "Critique" and working its way up to and beyond Heidegger and Adorno, this book marks the most advanced position in the thinking of freedom that has been proposed after Sartre and Levinas. One could call it a fundamental ontology of freedom if freedom, according to the author, did not entail liberation from foundational acts and the overcoming of any logic that determines, in the way ontology does, by positing being either as self-sufficient position or as subjected to strictly immanent laws.

Once existence no longer offers itself as an empiricity that must be related to its conditions of possibility or sublated in a transcendence beyond itself, but instead as sheer factuality, we must think this fact, the fact of existence as the essence of itself, as freedom. The question is no longer "Why is there something rather than nothing?" Instead, it becomes "Why these very questions by which existence affirms itself and abandons itself in a single gesture?" If we do not think being itself as a freedom, we are condemned to think of freedom as a pure "Idea" or "right," and being-in-the-world, in turn, as a blind and obtuse necessity. Since Kant, philosophy and our world have relentlessly confronted this scission.