Thomas Nail – författare

Towards the end of her life, Virginia Woolf defined her “philosophy”—the “constant idea” that “makes her a writer.” She wrote that this idea had given her “the strongest pleasure known to [her].” She called these “exceptional moments,” or “moments of being.”Thomas Nail contends that Woolf is a philosopher of being. And these "moments of being" as forming a unique process philosophy of motion. In her description of these moments Woolf gives us access to a world in motion and process; where all of nature and matter flows, ripples, and quivers. In these moments the anthropocentric division between humans and nature dissolves into metastable patterns—without essences or vital forces. Matter becomes dynamic, and what originally appeared solid is perceived as woven, porous, and fluid.The Philosophy of Virginia Woolf begins by defining the basic idea of the moment of being, why it is important and how to understand it and its philosophical implications. It recounts a series of 14 'moments' each of which explores an aspect of Woolf's philosophy. They show how the moments evolve and articulate Woolf’s process philosophy of movement. Each moment reveals unique aspects of how moments work and the kind of philosophical vision Woolf held. Nail concludes by addressing some of the ethical and political consequences of these moments in Woolf ’s thinking. In the end, the book contends that Woolf offers us an absolutely unique philosophical and aesthetic understanding of phenomena, including nature, culture, desire, gender, writing/reading, consciousness, art, ecology, and sensation. It shows that Woolf is a philosopher in her own right, and held a unique philosophical position that makes a unique contribution to how to think in the world.

We live in an age of the mobile image. The world today is absolutely saturated with images of all kinds circulating around the world at an incredible rate. The movement of the image has never been more extraordinary than it is today. This recent kinetic revolution of the image has enormous consequences not only for the way we think about contemporary art and aesthetics but also for art history as well.Responding to this historical moment, Theory of the Image offers a fresh new theory and history of art from the perspective of this epoch-defining mobility. The image has been understood in many ways, but it is rarely understood to be fundamentally in motion. The original and materialist approach is what defines Theory of the Image and what allows it to offer the first kinetic history of the Western art tradition. In this book, Thomas Nail further develops his larger philosophy of movement into a comprehensive kinesthetic of the moving image from prehistory to the present. The book concludes with a vivid analysis of the contemporary digital image and its hybridity, ultimately outlining new territory for research and exploration across aesthetics, art history, cultural theory, and media studies.

Despite -- and perhaps because of -- increasing global mobility, there are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric data that divides the smallest aspects of our bodies to the aerial drones that patrol the immense expanse of our domestic and international airspace, we are defined by borders. They can no longer simply be understood as the geographical divisions between nation-states. Today, their form and function has become too complex, too hybrid. What we need now is a theory of the border that can make sense of this hybridity across multiple domains of social life. Rather than viewing borders as the result or outcome of pre-established social entities like states, Thomas Nail reinterprets social history from the perspective of the continual and constitutive movement of the borders that organize and divide society in the first place. Societies and states are the products of bordering, Nail argues, not the other way around. Applying his original movement-oriented theoretical framework "kinopolitics" to several major historical border regimes (fences, walls, cells, and checkpoints), Theory of the Border pioneers a new methodology of "critical limology," that provides fresh tools for the analysis of contemporary border politics.

Despite -- and perhaps because of -- increasing global mobility, there are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric data that divides the smallest aspects of our bodies to the aerial drones that patrol the immense expanse of our domestic and international airspace, we are defined by borders. They can no longer simply be understood as the geographical divisions between nation-states. Today, their form and function has become too complex, too hybrid. What we need now is a theory of the border that can make sense of this hybridity across multiple domains of social life. Rather than viewing borders as the result or outcome of pre-established social entities like states, Thomas Nail reinterprets social history from the perspective of the continual and constitutive movement of the borders that organize and divide society in the first place. Societies and states are the products of bordering, Nail argues, not the other way around. Applying his original movement-oriented theoretical framework "kinopolitics" to several major historical border regimes (fences, walls, cells, and checkpoints), Theory of the Border pioneers a new methodology of "critical limology," that provides fresh tools for the analysis of contemporary border politics.

Despite -- and perhaps because of -- increasing global mobility, there are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric data that divides the smallest aspects of our bodies to the aerial drones that patrol the immense expanse of our domestic and international airspace, we are defined by borders. They can no longer simply be understood as the geographical divisions between nation-states. Today, their form and function has become too complex, too hybrid. What we need now is a theory of the border that can make sense of this hybridity across multiple domains of social life. Rather than viewing borders as the result or outcome of pre-established social entities like states, Thomas Nail reinterprets social history from the perspective of the continual and constitutive movement of the borders that organize and divide society in the first place. Societies and states are the products of bordering, Nail argues, not the other way around. Applying his original movement-oriented theoretical framework "kinopolitics" to several major historical border regimes (fences, walls, cells, and checkpoints), Theory of the Border pioneers a new methodology of "critical limology," that provides fresh tools for the analysis of contemporary border politics.

Despite -- and perhaps because of -- increasing global mobility, there are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric data that divides the smallest aspects of our bodies to the aerial drones that patrol the immense expanse of our domestic and international airspace, we are defined by borders. They can no longer simply be understood as the geographical divisions between nation-states. Today, their form and function has become too complex, too hybrid. What we need now is a theory of the border that can make sense of this hybridity across multiple domains of social life. Rather than viewing borders as the result or outcome of pre-established social entities like states, Thomas Nail reinterprets social history from the perspective of the continual and constitutive movement of the borders that organize and divide society in the first place. Societies and states are the products of bordering, Nail argues, not the other way around. Applying his original movement-oriented theoretical framework "kinopolitics" to several major historical border regimes (fences, walls, cells, and checkpoints), Theory of the Border pioneers a new methodology of "critical limology," that provides fresh tools for the analysis of contemporary border politics.

More than at any other time in human history, we live in an age defined by movement and mobility; and yet, we lack a unifying theory which takes this seriously as a starting point for philosophy. The history of philosophy has systematically explained movement as derived from something else that does not move: space, eternity, force, and time. Why, when movement has always been central to human societies, did a philosophy based on movement never take hold? This book finally overturns this long-standing metaphysical tradition by placing movement at the heart of philosophy. In doing so, Being and Motion provides a completely new understanding of the most fundamental categories of ontology from a movement-oriented perspective: quality, quantity, relation, modality, and others. It also provides the first history of the philosophy of motion, from early prehistoric mythologies up to contemporary ontologies. Through its systematic ontology of movement, Being and Motion provides a path-breaking historical ontology of our present.

More than at any other time in human history, we live in an age defined by movement and mobility; and yet, we lack a unifying theory which takes this seriously as a starting point for philosophy. The history of philosophy has systematically explained movement as derived from something else that does not move: space, eternity, force, and time. Why, when movement has always been central to human societies, did a philosophy based on movement never take hold? This book finally overturns this long-standing metaphysical tradition by placing movement at the heart of philosophy. In doing so, Being and Motion provides a completely new understanding of the most fundamental categories of ontology from a movement-oriented perspective: quality, quantity, relation, modality, and others. It also provides the first history of the philosophy of motion, from early prehistoric mythologies up to contemporary ontologies. Through its systematic ontology of movement, Being and Motion provides a path-breaking historical ontology of our present.

More than at any other time in human history, we live in an age defined by movement and mobility; and yet, we lack a unifying theory which takes this seriously as a starting point for philosophy. The history of philosophy has systematically explained movement as derived from something else that does not move: space, eternity, force, and time. Why, when movement has always been central to human societies, did a philosophy based on movement never take hold? This book finally overturns this long-standing metaphysical tradition by placing movement at the heart of philosophy. In doing so, Being and Motion provides a completely new understanding of the most fundamental categories of ontology from a movement-oriented perspective: quality, quantity, relation, modality, and others. It also provides the first history of the philosophy of motion, from early prehistoric mythologies up to contemporary ontologies. Through its systematic ontology of movement, Being and Motion provides a path-breaking historical ontology of our present.

More than at any other time in human history, we live in an age defined by movement and mobility; and yet, we lack a unifying theory which takes this seriously as a starting point for philosophy. The history of philosophy has systematically explained movement as derived from something else that does not move: space, eternity, force, and time. Why, when movement has always been central to human societies, did a philosophy based on movement never take hold? This book finally overturns this long-standing metaphysical tradition by placing movement at the heart of philosophy. In doing so, Being and Motion provides a completely new understanding of the most fundamental categories of ontology from a movement-oriented perspective: quality, quantity, relation, modality, and others. It also provides the first history of the philosophy of motion, from early prehistoric mythologies up to contemporary ontologies. Through its systematic ontology of movement, Being and Motion provides a path-breaking historical ontology of our present.

We live in an age of the mobile image. The world today is absolutely saturated with analog and digital images of all kinds circulating around the world at an incredible rate. The movement of the image has never been more extraordinary than it is today. This recent kinetic revolution of the image has hitherto unconsidered consequences not only for the way we think about contemporary art and aesthetics but also for art history as well.Responding to this historical moment, Theory of the Image offers a fresh new aesthetics and history of art from the perspective of this epoch-defining mobility. The image has been understood in many ways, but rarely, if ever, has it been understood to be, primarily and above all, in motion. This original approach is what defines Theory of the Image and what allows it to offer the first kinetic history of the Western art tradition. In this book, Thomas Nail further develops his larger philosophy of movement into a comprehensive "kinesthetics" of the moving image from prehistory to the present. The book concludes with a vivid analysis of the contemporary digital image and its hybridity, ultimately outlining new territory for research and exploration across aesthetics, art history, cultural theory, and media studies.

We live in an age of the mobile image. The world today is absolutely saturated with images of all kinds circulating around the world at an incredible rate. The movement of the image has never been more extraordinary than it is today. This recent kinetic revolution of the image has enormous consequences not only for the way we think about contemporary art and aesthetics but also for art history as well.Responding to this historical moment, Theory of the Image offers a fresh new theory and history of art from the perspective of this epoch-defining mobility. The image has been understood in many ways, but it is rarely understood to be fundamentally in motion. The original and materialist approach is what defines Theory of the Image and what allows it to offer the first kinetic history of the Western art tradition. In this book, Thomas Nail further develops his larger philosophy of movement into a comprehensive “kinesthetic” of the moving image from prehistory to the present. The book concludes with a vivid analysis of the contemporary digital image and its hybridity, ultimately outlining new territory for research and exploration across aesthetics, art history, cultural theory, and media studies.

We live in an age of the mobile image. The world today is absolutely saturated with images of all kinds circulating around the world at an incredible rate. The movement of the image has never been more extraordinary than it is today. This recent kinetic revolution of the image has enormous consequences not only for the way we think about contemporary art and aesthetics but also for art history as well.Responding to this historical moment, Theory of the Image offers a fresh new theory and history of art from the perspective of this epoch-defining mobility. The image has been understood in many ways, but it is rarely understood to be fundamentally in motion. The original and materialist approach is what defines Theory of the Image and what allows it to offer the first kinetic history of the Western art tradition. In this book, Thomas Nail further develops his larger philosophy of movement into a comprehensive “kinesthetic” of the moving image from prehistory to the present. The book concludes with a vivid analysis of the contemporary digital image and its hybridity, ultimately outlining new territory for research and exploration across aesthetics, art history, cultural theory, and media studies.

Karl Marx is the most historically foundational and systematic critic of capitalism to date, and the years since the 2008 financial crisis have witnessed a rebirth of his popular appeal. In a world of rising income inequality, right-wing nationalisms, and global climate change, people are again looking to the father of modern socialism for answers. As this book argues, every era since Marx's death has reinvented him to fit its needs. There is not one Marx forever and for all time. There are a thousand Marxes. As Thomas Nail contends, one of the most significant contributions of Marx's work is that it treats theory itself as a historical practice. Reading Marx is not just an interpretative activity but a creative one. As our historical conditions change, so do the kinds of questions we pose and the kinds of answers we find in Marx's writing. This book is a return to the writings of Karl Marx, including his under-appreciated dissertation, through the lens of the pressing philosophical and political problems of our time: ecological crisis, gender inequality, colonialism, and global mobility. However, the aim of this book is not to make Marxism relevant by "applying" it to contemporary issues. Instead, Marx in Motion, the first new materialist interpretation of Marx's work, treats Capital as if it were already a response to the present. Thomas Nail argues that Marx was a new materialist avant la lettre. He argues that Marx did not believe history was determined, or that matter was passive, or that humans were separate or superior to nature. Marx did not even have a labor theory of value. Marxists argue that new materialists lack a sufficient political and economic theory, and new materialists argue that Marx's materialism is human-centric and mechanistic. This book aims to solve both problems by proposing a new materialist Marxism.

Karl Marx is the most historically foundational and systematic critic of capitalism to date, and the years since the 2008 financial crisis have witnessed a rebirth of his popular appeal. In a world of rising income inequality, right-wing nationalisms, and global climate change, people are again looking to the father of modern socialism for answers. As this book argues, every era since Marx's death has reinvented him to fit its needs. There is not one Marx forever and for all time. There are a thousand Marxes. As Thomas Nail contends, one of the most significant contributions of Marx's work is that it treats theory itself as a historical practice. Reading Marx is not just an interpretative activity but a creative one. As our historical conditions change, so do the kinds of questions we pose and the kinds of answers we find in Marx's writing. This book is a return to the writings of Karl Marx, including his under-appreciated dissertation, through the lens of the pressing philosophical and political problems of our time: ecological crisis, gender inequality, colonialism, and global mobility. However, the aim of this book is not to make Marxism relevant by "applying" it to contemporary issues. Instead, Marx in Motion, the first new materialist interpretation of Marx's work, treats Capital as if it were already a response to the present. Thomas Nail argues that Marx was a new materialist avant la lettre. He argues that Marx did not believe history was determined, or that matter was passive, or that humans were separate or superior to nature. Marx did not even have a labor theory of value. Marxists argue that new materialists lack a sufficient political and economic theory, and new materialists argue that Marx's materialism is human-centric and mechanistic. This book aims to solve both problems by proposing a new materialist Marxism.

Karl Marx is the most historically foundational and systematic critic of capitalism to date, and the years since the 2008 financial crisis have witnessed a rebirth of his popular appeal. In a world of rising income inequality, right-wing nationalisms, and global climate change, people are again looking to the father of modern socialism for answers. As this book argues, every era since Marx''s death has reinvented him to fit its needs. There is not one Marx forever and for all time. There are a thousand Marxes. As Thomas Nail contends, one of the most significant contributions of Marx''s work is that it treats theory itself as a historical practice. Reading Marx is not just an interpretative activity but a creative one. As our historical conditions change, so do the kinds of questions we pose and the kinds of answers we find in Marx''s writing. This book is a return to the writings of Karl Marx, including his under-appreciated dissertation, through the lens of the pressing philosophical and political problems of our time: ecological crisis, gender inequality, colonialism, and global mobility. However, the aim of this book is not to make Marxism relevant by "applying" it to contemporary issues. Instead, Marx in Motion, the first new materialist interpretation of Marx''s work, treats Capital as if it were already a response to the present. Thomas Nail argues that Marx was a new materialist avant la lettre. He argues that Marx did not believe history was determined, or that matter was passive, or that humans were separate or superior to nature. Marx did not even have a labor theory of value. Marxists argue that new materialists lack a sufficient political and economic theory, and new materialists argue that Marx''s materialism is human-centric and mechanistic. This book aims to solve both problems by proposing a new materialist Marxism.

Karl Marx is the most historically foundational and systematic critic of capitalism to date, and the years since the 2008 financial crisis have witnessed a rebirth of his popular appeal. In a world of rising income inequality, right-wing nationalisms, and global climate change, people are again looking to the father of modern socialism for answers. As this book argues, every era since Marx''s death has reinvented him to fit its needs. There is not one Marx forever and for all time. There are a thousand Marxes. As Thomas Nail contends, one of the most significant contributions of Marx''s work is that it treats theory itself as a historical practice. Reading Marx is not just an interpretative activity but a creative one. As our historical conditions change, so do the kinds of questions we pose and the kinds of answers we find in Marx''s writing. This book is a return to the writings of Karl Marx, including his under-appreciated dissertation, through the lens of the pressing philosophical and political problems of our time: ecological crisis, gender inequality, colonialism, and global mobility. However, the aim of this book is not to make Marxism relevant by "applying" it to contemporary issues. Instead, Marx in Motion, the first new materialist interpretation of Marx''s work, treats Capital as if it were already a response to the present. Thomas Nail argues that Marx was a new materialist avant la lettre. He argues that Marx did not believe history was determined, or that matter was passive, or that humans were separate or superior to nature. Marx did not even have a labor theory of value. Marxists argue that new materialists lack a sufficient political and economic theory, and new materialists argue that Marx''s materialism is human-centric and mechanistic. This book aims to solve both problems by proposing a new materialist Marxism.

We are witnessing the return of political revolution. However, this is not a return to the classical forms of revolution: the capture of the state, the political representation of the party, the centrality of the proletariat or the leadership of the vanguard. After the failure of such tactics over the last century, revolutionary strategy is now headed in an entirely new direction. Thomas Nail argues that Deleuze, Guattari and the Zapatistas are at the theoretical and practical heart of this new direction. 'Returning to Revolution' is the first full-length book devoted to Deleuze and Guattari’s concept of revolution and to their connection with Zapatismo.

This book offers a much-needed new political theory of an old phenomenon. The last decade alone has marked the highest number of migrations in recorded history. Constrained by environmental, economic, and political instability, scores of people are on the move. But other sorts of changes—from global tourism to undocumented labor—have led to the fact that to some extent, we are all becoming migrants. The migrant has become the political figure of our time. Rather than viewing migration as the exception to the rule of political fixity and citizenship, Thomas Nail reinterprets the history of political power from the perspective of the movement that defines the migrant in the first place. Applying his "kinopolitics" to several major historical conditions (territorial, political, juridical, and economic) and figures of migration (the nomad, the barbarian, the vagabond, and the proletariat), he provides fresh tools for the analysis of contemporary migration.

This book offers a much-needed new political theory of an old phenomenon. The last decade alone has marked the highest number of migrations in recorded history. Constrained by environmental, economic, and political instability, scores of people are on the move. But other sorts of changes—from global tourism to undocumented labor—have led to the fact that to some extent, we are all becoming migrants. The migrant has become the political figure of our time. Rather than viewing migration as the exception to the rule of political fixity and citizenship, Thomas Nail reinterprets the history of political power from the perspective of the movement that defines the migrant in the first place. Applying his "kinopolitics" to several major historical conditions (territorial, political, juridical, and economic) and figures of migration (the nomad, the barbarian, the vagabond, and the proletariat), he provides fresh tools for the analysis of contemporary migration.

This book offers a much-needed new political theory of an old phenomenon. The last decade alone has marked the highest number of migrations in recorded history. Constrained by environmental, economic, and political instability, scores of people are on the move. But other sorts of changes—from global tourism to undocumented labor—have led to the fact that to some extent, we are all becoming migrants. The migrant has become the political figure of our time. Rather than viewing migration as the exception to the rule of political fixity and citizenship, Thomas Nail reinterprets the history of political power from the perspective of the movement that defines the migrant in the first place. Applying his "kinopolitics" to several major historical conditions (territorial, political, juridical, and economic) and figures of migration (the nomad, the barbarian, the vagabond, and the proletariat), he provides fresh tools for the analysis of contemporary migration.

Towards the end of her life, Virginia Woolf defined her “philosophy”—the “constant idea” that “makes her a writer.” She wrote that this idea had given her “the strongest pleasure known to [her].” She called these “exceptional moments,” or “moments of being.”Thomas Nail contends that Woolf is a philosopher of being. And these "moments of being" as forming a unique process philosophy of motion. In her description of these moments Woolf gives us access to a world in motion and process; where all of nature and matter flows, ripples, and quivers. In these moments the anthropocentric division between humans and nature dissolves into metastable patterns—without essences or vital forces. Matter becomes dynamic, and what originally appeared solid is perceived as woven, porous, and fluid.The Philosophy of Virginia Woolf begins by defining the basic idea of the moment of being, why it is important and how to understand it and its philosophical implications. It recounts a series of 14 'moments' each of which explores an aspect of Woolf's philosophy. They show how the moments evolve and articulate Woolf’s process philosophy of movement. Each moment reveals unique aspects of how moments work and the kind of philosophical vision Woolf held. Nail concludes by addressing some of the ethical and political consequences of these moments in Woolf ’s thinking. In the end, the book contends that Woolf offers us an absolutely unique philosophical and aesthetic understanding of phenomena, including nature, culture, desire, gender, writing/reading, consciousness, art, ecology, and sensation. It shows that Woolf is a philosopher in her own right, and held a unique philosophical position that makes a unique contribution to how to think in the world.

Towards the end of her life, Virginia Woolf defined her “philosophy”-the “constant idea” that “makes her a writer.” She wrote that this idea had given her “the strongest pleasure known to [her].” She called these “exceptional moments,” or “moments of being.”Thomas Nail contends that Woolf is a philosopher of being. And these "moments of being" as forming a unique process philosophy of motion. In her description of these moments Woolf gives us access to a world in motion and process; where all of nature and matter flows, ripples, and quivers. In these moments the anthropocentric division between humans and nature dissolves into metastable patterns-without essences or vital forces. Matter becomes dynamic, and what originally appeared solid is perceived as woven, porous, and fluid. The Philosophy of Virginia Woolf begins by defining the basic idea of the moment of being, why it is important and how to understand it and its philosophical implications. It recounts a series of 14 ''moments'' each of which explores an aspect of Woolf''s philosophy. They show how the moments evolve and articulate Woolf''s process philosophy of movement. Each moment reveals unique aspects of how moments work and the kind of philosophical vision Woolf held. Nail concludes by addressing some of the ethical and political consequences of these moments in Woolf ''s thinking. In the end, the book contends that Woolf offers us an absolutely unique philosophical and aesthetic understanding of phenomena, including nature, culture, desire, gender, writing/reading, consciousness, art, ecology, and sensation. It shows that Woolf is a philosopher in her own right, and held a unique philosophical position that makes a unique contribution to how to think in the world.

Towards the end of her life, Virginia Woolf defined her “philosophy”-the “constant idea” that “makes her a writer.” She wrote that this idea had given her “the strongest pleasure known to [her].” She called these “exceptional moments,” or “moments of being.”Thomas Nail contends that Woolf is a philosopher of being. And these "moments of being" as forming a unique process philosophy of motion. In her description of these moments Woolf gives us access to a world in motion and process; where all of nature and matter flows, ripples, and quivers. In these moments the anthropocentric division between humans and nature dissolves into metastable patterns-without essences or vital forces. Matter becomes dynamic, and what originally appeared solid is perceived as woven, porous, and fluid. The Philosophy of Virginia Woolf begins by defining the basic idea of the moment of being, why it is important and how to understand it and its philosophical implications. It recounts a series of 14 ''moments'' each of which explores an aspect of Woolf''s philosophy. They show how the moments evolve and articulate Woolf''s process philosophy of movement. Each moment reveals unique aspects of how moments work and the kind of philosophical vision Woolf held. Nail concludes by addressing some of the ethical and political consequences of these moments in Woolf ''s thinking. In the end, the book contends that Woolf offers us an absolutely unique philosophical and aesthetic understanding of phenomena, including nature, culture, desire, gender, writing/reading, consciousness, art, ecology, and sensation. It shows that Woolf is a philosopher in her own right, and held a unique philosophical position that makes a unique contribution to how to think in the world.

Tells a new history of materialism from prehistory to the present that resists stasis, heirarchy and dominationTraces a lineage of thinkers who have philosophically integrated ideas of matter, motion, indeterminacy, relationality and processDiscusses thinkers drawn from the ancient to the modern from the Bronze Age to quantum physics who each offer their own kind of evidence for a world without metaphysics or hierarchyShows that the established hierarchies that govern Western thought and society are in fact contingent and performative there is no ontologically legitimate justification for social, aesthetic or scientific dominationThomas Nail traces an alternative history of ancient and modern thinkers who share a radically different understanding of the nature of matter and motion compared to the rest of the Euro-Western tradition. From Archaic Greek poetry and Bronze Age Minoan religion to the Roman poet Lucretius, and from German philosopher Karl Marx and English writer Virginia Woolf to contemporary physicists Carlo Rovelli and Karen Barad, Nail identifies a minor tradition of what he calls kinetic materialism and its three central ideas: indeterminacy, relationality and process.For the most part, Western thinkers have considered matter and motion to be inferior to more formal and static principles. Philosophers placed metaphysical categories such as eternity, God, the soul, forms and essences at the 'top' of a hierarchy that secured and ordered the movement at the bottom. This has real consequences in our world. By placing stasis above motion, this hierarchy places form above matter, life above death, God above humans, humans above nature, men above women, white skin above brown skin, the first world over the third world, citizens above migrants, straight above queer The result? Patriarchy, capitalism, racism, homophobia, ecocide. Nail seeks to undermine this inherited hierarchy and the notion that matter and motion are inferior. There are no fixed authorities. This new history of matter and motion leaves the good life up to us, whoever we may become.

Tells a new history of materialism from prehistory to the present that resists stasis, heirarchy and dominationTraces a lineage of thinkers who have philosophically integrated ideas of matter, motion, indeterminacy, relationality and processDiscusses thinkers drawn from the ancient to the modern from the Bronze Age to quantum physics who each offer their own kind of evidence for a world without metaphysics or hierarchyShows that the established hierarchies that govern Western thought and society are in fact contingent and performative there is no ontologically legitimate justification for social, aesthetic or scientific dominationThomas Nail traces an alternative history of ancient and modern thinkers who share a radically different understanding of the nature of matter and motion compared to the rest of the Euro-Western tradition. From Archaic Greek poetry and Bronze Age Minoan religion to the Roman poet Lucretius, and from German philosopher Karl Marx and English writer Virginia Woolf to contemporary physicists Carlo Rovelli and Karen Barad, Nail identifies a minor tradition of what he calls kinetic materialism and its three central ideas: indeterminacy, relationality and process.For the most part, Western thinkers have considered matter and motion to be inferior to more formal and static principles. Philosophers placed metaphysical categories such as eternity, God, the soul, forms and essences at the 'top' of a hierarchy that secured and ordered the movement at the bottom. This has real consequences in our world. By placing stasis above motion, this hierarchy places form above matter, life above death, God above humans, humans above nature, men above women, white skin above brown skin, the first world over the third world, citizens above migrants, straight above queer The result? Patriarchy, capitalism, racism, homophobia, ecocide. Nail seeks to undermine this inherited hierarchy and the notion that matter and motion are inferior. There are no fixed authorities. This new history of matter and motion leaves the good life up to us, whoever we may become.

Deleuze and Foucault had a long, complicated and productive relationship, in which each was at various times a significant influence on the other. This collection combines 3 original essays by Deleuze and Foucault, in which they respond to each other’s work, with 16 critical essays by key contemporary scholars working in the field. The result is a sustained discussion and analysis of the various dimensions of this fascinating relationship, which clarifies the implications of their philosophical encounter.

The most original and shocking interpretation of Lucretius in the last 40 yearsThomas Nail argues convincingly and systematically that Lucretius was not an atomist, but a thinker of kinetic flux. In doing so, he completely overthrows the interpretive foundations of modern scientific materialism, whose philosophical origins lie in the atomic reading of Lucretius' immensely influential book 'De Rerum Natura'.This means that Lucretius was not the revolutionary harbinger of modern science as Greenblatt and others have argued; he was its greatest victim. Nail re-reads 'De Rerum Natura' to offer us a new Lucretius a Lucretius for today.Key FeaturesA new materialist, quantum and feminist interpretation of LucretiusArgues the original and provocative thesis that Lucretius was not an atomist but rather the first philosopher of motionThe most profound revision of how we read Lucretius since Michel Serres' 'The Birth of Physics' (1977)

The most original and shocking interpretation of Lucretius in the last 40 yearsThomas Nail argues convincingly and systematically that Lucretius was not an atomist, but a thinker of kinetic flux. In doing so, he completely overthrows the interpretive foundations of modern scientific materialism, whose philosophical origins lie in the atomic reading of Lucretius' immensely influential book 'De Rerum Natura'.This means that Lucretius was not the revolutionary harbinger of modern science as Greenblatt and others have argued; he was its greatest victim. Nail re-reads 'De Rerum Natura' to offer us a new Lucretius a Lucretius for today.Key FeaturesA new materialist, quantum and feminist interpretation of LucretiusArgues the original and provocative thesis that Lucretius was not an atomist but rather the first philosopher of motionThe most profound revision of how we read Lucretius since Michel Serres' 'The Birth of Physics' (1977)