Böcker i Reiner Schurmann Selected Writings and Lecture Notes-serien

In this lecture course, Reiner Schürmann reads Marx's work as a transcendental materialism. Arguing that what is most original in Marx is neither his political or sociological nor his economic thinking, but his philosophical axis, Schürmann shows that Marx conceives being as polyvalent praxis. With patient rigor, Schürmann delineates this notion of praxis from the interpretations proposed by Louis Althusser and the Frankfurt School, as he traces Marx's move beyond the dualism that has governed ontology since Descartes. Stepping out of this dualism, however, Marx does not espouse a monism either-be it an immobile one as Parmenides', or a dynamic one as Hegel's. On the problem of universals, Marx's transcendental materialism is nominalistic: being as action is irreducibly manifold. Extending his highly original engagement with the history of philosophy, Schürmann in the course of these lectures draws out the philosophical axis in Marx's work, which determines and localizes his theories of history, of social relations and of economy. On this view, Marx's unique place in philosophy stems from the fact that the grounding of phenomena is seen by him not as a relation that produces cognition, as in Kant; nor as a relation of material sensitivity, as in Feuerbach; but the grounding occurs in labor, in praxis, in the satisfaction of needs. Whereas the Marxist readings of Marx conceive history, classes and social relations as primary realities, Schürmann brings out a radically immanent understanding of praxis in Marx that introduces multiplicity into being. Following Schürmann's own suggestion, this edition is complemented by a reprinting of his Anti-Humanism essay, in which he reads Marx alongside Nietzsche and Heidegger as spelling out the dissociation of being and action. This rupture puts an end to the epochal economy of presence and returns principles to their own precariousness. As a whole, this volume brings out one of the less appreciated facets of Schürmann's work and offers an interpretation of Marx that resonates with the readings of Jacques Derrida, Michel Henry, Antonio Negri and François Laruelle.

How did the will come to dominate the self-understanding of the modern subject? What lies at the root of the megalomania of desire that defines human experience in the age of global technology? In Modern Philosophies of the Will, Reiner Schürmann traces a philosophical archeology of the willing subject from Ancient Greece into the 20th century. Through a series of original readings of Kant, Schelling, Nietzsche, and Heidegger, Schürmann uncovers the strategic interplay of submission and command that sets the stage for the will's epochal "triumph," while hinting at possibilities of subverting its mastery over both the self and the world. With an appendix offering a polemical critique of Hannah Arendt's The Life of the Mind, as well as an editorial afterword contextualizing these lectures in Schürmann's broader work, this volume will be of value to specialist and student alike.

In Being and Time, Heidegger announced the "Task of Destroying the History of Ontology" in order to free what had remained "unthought" in Western metaphysics. The unpublished part of that work was to be titled "Basic Features of a Phenomenological Destruction of the History of Ontology. According to the Guiding Thread of the Problem of Temporality." This latest work in the Reiner Schürmann Selected Writings and Lecture Notes series aims to carry out Heidegger's plan. The destruction, or, as it is later called, the deconstruction of metaphysics, has a negative side-the peeling off, or the archeology, of metaphysical history by means of the guiding thread of the question of Being-and a positive side-"retrieval" of the original experience of Being in ancient Greek philosophy. "The destruction has no other intent than to win back the original experience of metaphysics through a deconstruction of those conceptions which have become current and empty." The purpose of taking to pieces the fabric of Western metaphysics is to show how at each important stage "the question of the meaning of Being has not only remained unattended to or inadequately raised, but that it has become quite forgotten in spite of all our interest in 'metaphysics'."