By Robert Nichols

Martin Heidegger and Michel Foucault are of crucial and influential thinkers of the 20th century. every one has spawned volumes of secondary literature and sparked fierce, polarizing debates, fairly in regards to the dating among philosophy and politics. And but, thus far there exists virtually no paintings that offers a scientific and complete engagement of the 2 when it comes to each other. The global of Freedom addresses this lacuna.

Neither apology nor polemic, the ebook demonstrates that it isn't in simple terms attention-grabbing yet essential to learn Heidegger and Foucault along each other if we're to correctly comprehend the form of twentieth-century Continental notion. via shut, scholarly engagement with fundamental texts, Robert Nichols develops unique and significant insights into the connection among basic and old ontology, modes of objectification and subjectification, and an ethopoetic belief of freedom. within the method, his e-book additionally finds the position that Heidegger's reception in France performed in Foucault's highbrow development—the first significant paintings to take action whereas taking complete benefit of the hot e-book of Foucault's final Collège de France lectures of the Nineteen Eighties, which mark a go back to classical Greek and Roman philosophy, and hence to universal Heideggerian loci of outrage.

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Download PDF by Robert Nichols: The World of Freedom: Heidegger, Foucault, and the Politics

Martin Heidegger and Michel Foucault are of crucial and influential thinkers of the 20 th century. each one has spawned volumes of secondary literature and sparked fierce, polarizing debates, rather concerning the courting among philosophy and politics. And but, up to now there exists virtually no paintings that provides a scientific and accomplished engagement of the 2 with regards to each other.

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Additional info for The World of Freedom: Heidegger, Foucault, and the Politics of Historical Ontology

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1 2. Since potentiality-for-being is claimed as an existential a priori, it is not a feature of human will or cognition, and cannot be understood through a reconstruction of “pure” mind, will, or nonheterogeneous agency. It can only be accounted for through an understanding of human agency as fully “embedded” within lifeworlds that, while always structured by factical conditions, are also always open to modification over time. 3. Freedom can then be reconceptualized as an open-ended activity of ethical self-transformation through lifeworld modification, rather than submission to norm or rule governance as determined by ontologized reason.

28 So the challenge posed here pertains to articulating historicity in relation to concrete history (the ontological and the ontic). In response to this general formulation of the challenge, the interviewer (Fredrick Olafson) asks Marcuse of the potential for just such a rapprochement between these different forms of analysis. The interviewer suggests, “Isn’t it important for a social theory to show how an individual situates himself in a certain society, in a certain condition, in a certain tradition?

I think it’s important to have a small number of authors with whom one thinks, with whom one works, but on whom one doesn’t write. Perhaps someday I’ll write about them, but at that point they will no longer be instruments of thought for me. (FL, 470; DE2, 1522)40 Although this passage has been quoted often enough, what has been less noted is the question to which it is a response: “In what you describe you have found a meeting point between an experience of freedom and truth. There is at least one philosopher for whom the relationship between OV ER V I EW OF T HE P ROBLEMAT IC 25 freedom and truth was the point of departure for Western thought: it is Heidegger who from this point founds the possibility of an ahistorical discourse.

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