Michael Gendre – författare

Aligning Values and Politics argues that empowering individuals for self-actualization is an indispensable tool for attaining freedom; therefore, politics must align with the promotion of self-actualization. Private property rights have in the past helped people to develop skills, but such rights were abused. Once these rights are combined with an ethics of responsibility, the book opens the doors to a nonpartisan analysis of income inequality, inheritance, race relations, abortion and governance. The book argues that the American government is engaged in producing “bread and circuses,” inducing people into living vicariously. Using the ideas of Immanuel Kant, the authors claim that we can return to a civil society that values independence rather than entitlements.

Aligning Values and Politics argues that empowering individuals for self-actualization is an indispensable tool for attaining freedom; therefore, politics must align with the promotion of self-actualization. Private property rights have in the past helped people to develop skills, but such rights were abused. Once these rights are combined with an ethics of responsibility, the book opens the doors to a nonpartisan analysis of income inequality, inheritance, race relations, abortion and governance. The book argues that the American government is engaged in producing “bread and circuses,” inducing people into living vicariously. Using the ideas of Immanuel Kant, the authors claim that we can return to a civil society that values independence rather than entitlements.

"It is by all means a dubious thing to depend and rest on what an author himself has brought to the forefront. The important thing is rather to give attention to those things he left shrouded in silence."Such was the methodological advice, given in 1924 by Heidegger himself, that is rigorously followed in this book, Heidegger and the Project of Fundamental Ontology. The project involves the vast complex of problems that emerged around Being and Time (1927) and then continued from the time of the Marburg lecture courses (1923-1928) up to the Freiburg lectures (1928-1935), today available in the Gesamtausgabe. Heidegger's silence concerning some of his foundational sources is a fact fully recognized by those who have carefully read him. This book systematically explores and critically assesses the silences concerning Husserl, the Aristotle of Book VI of the Nicomachean Ethics, the Hegel of Phenomenology, Nietzsche, and even Descartes. What emerges is a systematic and original reinterpretation of 'fundamental ontology' focused on the self-understanding of the human Dasein as the key for understanding the various meanings of Being and the entire deconstructed history of ontology. The project culminated in the pretensions to absoluteness rampant in modern metaphysics, with its peak and paroxysm to be found in The Introduction to Metaphysics (1935).In regard to the 'Heidegger affair', this book, which was begun well before the present turmoil, shows both the ambiguity and coherence of Heidegger's involvement with the Nazis, and, for the first time, exposes the work of the young Heidegger to a rigorous and wholesome internal criticism. By delineating the origins, the shifts, and the final outcome from within his own field, phenomenology, it allows us to reflect on this difficult question at its depth and origin.

"It is by all means a dubious thing to depend and rest on what an author himself has brought to the forefront. The important thing is rather to give attention to those things he left shrouded in silence."Such was the methodological advice, given in 1924 by Heidegger himself, that is rigorously followed in this book, Heidegger and the Project of Fundamental Ontology. The project involves the vast complex of problems that emerged around Being and Time (1927) and then continued from the time of the Marburg lecture courses (1923-1928) up to the Freiburg lectures (1928-1935), today available in the Gesamtausgabe. Heidegger's silence concerning some of his foundational sources is a fact fully recognized by those who have carefully read him. This book systematically explores and critically assesses the silences concerning Husserl, the Aristotle of Book VI of the Nicomachean Ethics, the Hegel of Phenomenology, Nietzsche, and even Descartes. What emerges is a systematic and original reinterpretation of 'fundamental ontology' focused on the self-understanding of the human Dasein as the key for understanding the various meanings of Being and the entire deconstructed history of ontology. The project culminated in the pretensions to absoluteness rampant in modern metaphysics, with its peak and paroxysm to be found in The Introduction to Metaphysics (1935).In regard to the 'Heidegger affair', this book, which was begun well before the present turmoil, shows both the ambiguity and coherence of Heidegger's involvement with the Nazis, and, for the first time, exposes the work of the young Heidegger to a rigorous and wholesome internal criticism. By delineating the origins, the shifts, and the final outcome from within his own field, phenomenology, it allows us to reflect on this difficult question at its depth and origin.

Traces the development of aesthetic judgment from Kant through German Idealism to modern continental philosophy, offering detailed readings of major thinkers to show how debates about art, truth, and metaphysics continue to shape philosophical thought today.In this sweeping and intellectually rigorous study, Jacques Taminiaux establishes his stature as one of the foremost historians and philosophers of post-Kantian continental thought. Tracing the fate of aesthetic judgment from its pivotal emergence in Kant's philosophy, Taminiaux follows its reverberations through German Idealism and into the most influential currents of modern and contemporary thought.At the center of Poetics, Speculation, and Judgment lies a sustained investigation into how questions of judgment, speculation, and aesthetic experience reshape the trajectory of philosophy after Kant. Through meticulous and incisive readings, Taminiaux engages a remarkable constellation of thinkers—including Friedrich Schiller, Friedrich Hölderlin, Friedrich Wilhelm Joseph Schelling, Georg Wilhelm Friedrich Hegel, Arthur Schopenhauer, Friedrich Nietzsche, Martin Heidegger, and Maurice Merleau-Ponty—revealing how each reconfigures the tension between art, truth, and metaphysics.From the "end of metaphysics" to the "death of art," from the nostalgia for ancient Greece to the transformation of aesthetic experience in modern philosophy, Taminiaux illuminates the enduring philosophical stakes of aesthetic judgment. His analyses are as historically grounded as they are conceptually daring, offering new clarity on some of the most contested problems in continental philosophy.More than a commentary on German Idealism and its aftermath, Poetics, Speculation, and Judgment also charts the intellectual itinerary of Taminiaux’s own thought across three decades—showing a thinker continually testing, refining, and renewing his insights in response to the tradition he interrogates.

Provides an assessment of the overcoming of metaphysics urged by Nietzsche—a critical and reconstructive overcoming. He also probes Nietzsche's project of subverting subjectivity.Michel Haar assesses the overcoming of metaphysics urged by Nietzsche. He probes tensions usually acknowledged without further questioning, and he probes discrepancies. Haar points out that Nietzsche's overcoming must be conceived as a task both critical and reconstructive. Instead of indulging in the deconstructionist intertextual obsession with idiosyncratic "traces," Haar shows how Nietzsche criticizes philosophical concepts as being traceable to a process of simplification and identification thus subverting traditional categories and identities.Haar presents Nietzsche as an aesthetic stoic. Although opposed to any doctrinal tenet, Nietzsche rekindles a Stoic return to nature in the register of a creative and aesthetic decision. Necessity is no longer a single rational force permeating all beings. Instead he conceives of the will to power as a schematization of the natural chaos and refers Dionysos to an inspiring voice: "the genius of the heart."Rejecting the Deleuzian essay of interpretation that unleashes the simulacra of an untamed imagination, Haar points out that Nietzsche's rejection of Kant is much less extreme than imagined in Deleuze's eccentric readings. Haar also shows that the rupture with Schopenhauer came very early in Nietzsche's itinerary although he accepted the idea of a social conditioning of science. Haar shows that two Apollonian sublimities are distinguished by Nietzsche: one generating idyll, epos, and mythic language; the other a compensatory illusion on the dramatic stage destined to dismiss the horror of an endlessly swelling ground. It is this monstrosity that a creative forgetfulness is destined to replace by seeking a place for the work of art amidst tragic joy.

Provides an assessment of the overcoming of metaphysics urged by Nietzsche—a critical and reconstructive overcoming. He also probes Nietzsche's project of subverting subjectivity.Michel Haar assesses the overcoming of metaphysics urged by Nietzsche. He probes tensions usually acknowledged without further questioning, and he probes discrepancies. Haar points out that Nietzsche's overcoming must be conceived as a task both critical and reconstructive. Instead of indulging in the deconstructionist intertextual obsession with idiosyncratic "traces," Haar shows how Nietzsche criticizes philosophical concepts as being traceable to a process of simplification and identification thus subverting traditional categories and identities.Haar presents Nietzsche as an aesthetic stoic. Although opposed to any doctrinal tenet, Nietzsche rekindles a Stoic return to nature in the register of a creative and aesthetic decision. Necessity is no longer a single rational force permeating all beings. Instead he conceives of the will to power as a schematization of the natural chaos and refers Dionysos to an inspiring voice: "the genius of the heart."Rejecting the Deleuzian essay of interpretation that unleashes the simulacra of an untamed imagination, Haar points out that Nietzsche's rejection of Kant is much less extreme than imagined in Deleuze's eccentric readings. Haar also shows that the rupture with Schopenhauer came very early in Nietzsche's itinerary although he accepted the idea of a social conditioning of science. Haar shows that two Apollonian sublimities are distinguished by Nietzsche: one generating idyll, epos, and mythic language; the other a compensatory illusion on the dramatic stage destined to dismiss the horror of an endlessly swelling ground. It is this monstrosity that a creative forgetfulness is destined to replace by seeking a place for the work of art amidst tragic joy.