"Daimon Life is life-enchancing. To read it is to become richer in word." –John Llewelyn Disclosure of Martin Heidegger’s complicity with the National Socialist regime in 1933-34 has provoked virulent debate about the relationship between his politics and his philosophy. Did Heidegger’s philosophy exhibit a kind of organicism readily transformed into ideological "blood and soil"? Or, rather, did his support of the Nazis betray a fundamental lack of loyalty to living things? David Farrell Krell traces Heidegger’s political authoritarianism to his (...) failure to develop a constructive "life-philosophy"—his phobic reactions to other forms of being. Krell details Heidegger’s opposition to Lebensphilosophie as expressed in Being and Time, in an important but little-known lecture course on theoretical biology given in 1929–30 called "The Basic Concepts of Metaphysics," and in a recently published key text, Contributions to Philosophy, written in 1936–38. Although Heidegger’s attempt to think through the problems of life, sexual reproduction, behavior, environment, and the ecosystem ultimately failed, Krell contends that his methods of thinking nonetheless pose important tasks for our own thought. Drawing on and away from Heidegger, Krell expands on the topics of life, death, sexuality, and spirit as these are treated by Freud, Nietzsche, Derrida, and Irigaray. Daimon Life addresses issues central to contemporary philosophies of politics, gender, ecology, and theoretical biology. (shrink)

_Lectures on ecstatic temporality and on Heidegger’s political legacy._.

First published in 1993. Routledge is an imprint of Taylor & Francis, an informa company.

"Krell creates a remarkable interplay of meanings, allusions, and connotations—an interplay of multiple resonance which is finely tuned to Derrida's thought and which makes his essay as artful as it is conceptually disciplined. He is surely one of the most astute translators and readers in contemporary Continental thought." —Charles E. Scott.

"This is vintage Krell—he is as always, a reader in the best sense of the word...." —Dennis J. Schmidt "Krell is a strong and often eloquent writer.

"Infectious Nietzsche is simply one of the most interesting and engaging works to appear on Nietzsche’s philosophy in years." —David Allison Krell explores health, illness, and creativity in the life and thought of Friedrich Nietzsche. Drawing on a varied literature of philosophical reflections on health, and analyzing Nietzsche’s confrontation with traditional values, Krell skillfully engages the legacy of Platonism and Western metaphysics that is at the core of Nietzsche’s thought. Nietzsche’s genealogical critique, his doctrine of eternal recurrence of the same, (...) and the Nietzschean physiology and psychology of decadence are principal foci. Anyone interested in a philosophical reflection on questions of genius and pathology, and all readers of Nietzsche, will find Krell’s new book compelling reading. (shrink)

_Features a reconstruction of an unfinished text by Jacques Derrida from his most penetrating series of readings of Heidegger’s philosophy._.

Heidegger’s thinking has an underlying unity, this book argues, and has cogency for seemingly diverse domains of modern culture: philosophy and religion, aesthetics and literary criticism, intellectual history and social theory. “The theme of mortality—finite human existence—pervades Heidegger’s thought,” in the author’s words, “before, during, and after his magnum opus, _Being and Times_, published in 1927.” This theme is manifested in Heidegger’s work not “as funereal melodramatics or as despair and destructive nihilism” but rather “_as a thinking within anxiety_.” Four (...) major subthemes in Heidegger’s thinking are explored in the book’s four parts: the fundamental ontology developed in _Being and Time_; the “lighting and clearing” of Being, understood as “unconcealment”; the history of philosophy—with emphasis on Heraclitus, Hegel, and Nietzsche—interpreted as the “destiny” of Being; and the poetics of Being, explicated as the “fundamental experience” of mortality. Neither an introduction nor a survey, this book is a close reading of a wide range of Heidegger’s books, lectures, and articles—including extensive material not yet translated into English—informed by the author’s conversations with Heidegger in 1974_–_76. Each of the four subthemes is treated critically. The aim of the book is to push its interrogations of Heidegger’s thought as far as possible, in order to help the reader toward an independent assessment of his work and to encourage novel, radically conceived approaches to traditional philosophical problems. (shrink)

Derrida’s seminar “The Phantom of the Other”, reads Heidegger’s “Language in the Poem”, which has the poetry of Georg Trakl at its center. Among the principal themes of Derrida’s seminar and/or of Heidegger’s essay are Heidegger’s effort to “place” Trakl’s presumably single, unsung poem; the relation of pain to poetry; the two “strokes” of Geschlecht, a word that in part means the sexes, the first stroke being neutral, the second being evil; the German language and the Heideggerian idiom; philosophical nationalities (...) and nationalisms; Derridean double-reading. (shrink)

Jacques Derrida’s final seminars were devoted to animal life and political sovereignty—the connection being that animals slavishly adhere to the law while kings and gods tower above it and that this relationship reveals much about humanity in the West. David Farrell Krell offers a detailed account of these seminars, placing them in the context of Derrida’s late work and his critique of Heidegger. Krell focuses his discussion on questions such as death, language, and animality. He concludes that Heidegger and Derrida (...) share a commitment to finding new ways of speaking and thinking about human and animal life. (shrink)

Through photographs and translations of Friedrich Nietzsche's evocative writings on his work sites, David Farrell Krell and Donald L. Bates explore the cities and landscapes in which Nietzsche lived and worked.

The “deconstruction” that is commonly seen to be the method of Derrida’s philosophy has an inescapably negative connotation. To counter this view of Derrida’s thought as basically destructive, David Farrell Krell invites readers to understand how it may instead be seen as fundamentally affirmative—just as Nietzsche’s philosophy, so allegedly nihilistic, is at heart a call for tragic affirmation, in _amor fati_. But, while affirmative, Derrida is also engaged in a thinking of mourning, which he views as the promise of memory—a (...) fragile yet vital promise that binds past and future. The book explores what mourning means in Derrida’s writing and how the labors of mourning and affirmation are mediated by works of art. Thus the book engages many different areas of Derrida’s work, from the classic texts of deconstruction to the more recent meditations on art and mourning. "This chance [affirmation without issue] can come to us only from you, do you hear me? Do you understand me?... And me, the purest of bastards, leaving bastards of all kinds just about everywhere.” This passage from Derrida’s _La Carte postale _nicely encapsulates what David Farrell Krell wants to convey about Derrida’s thought_—_its astonishing mix of negativity and affirmation in his labors of mourning. (shrink)

The article pursues the theme of “the unborn” in the poetry of Georg Trakl and in the commentaries on Trakl’s poetry by Heidegger and Derrida. It continues a decades-long conversation with Trakl, Heidegger, and Derrida developed most recently in Phantoms of the Other: Four Generations of Derrida’s Geschlecht and in “Derrida, Heidegger, and the Magnetism of the Trakl House,” Philosophy Today, 64:2, 1–24.

The definitive scholarly edition and new translation of all three versions of Hölderlin’s poem, The Death of Empedocles, and his related theoretical essays.

Behind the third ventricle of the human brain a miniscule pedunculate bud, close to the optic thalamus, that is, to the two beds of optic nerves, a gland soft in substance yet containing gritty particles. Function: unknown. Because of its pine-cone shape it is called the conarium or pineal body, even though the recent photographs of it by Nilsson and Lindberg show it to be morphologically reminiscent of nothing so much as the plucked tail of a gamebird, which Simon Dedalus (...) refers to as ‘the pope's nose’. Today it is presumed to be an endocrine gland of some sort, even though there is no doubt that morphogenetically in all vertebrates it is a vestigial unpaired eye. As fossil evidence indicates—and we still find it almost fully developed in some extant amphibians—ancestral vertebrates possessed in addition to the paired bilateral eyes a solitary dorsal eye opening at the top of the skull to the sky. This singular evagination of the brain—something betwixt a visual organ and a gland—seems to hold a special fascination for philosophers. Here we shall consider two of them: René Descartes (1596–1650), the father, as we say, of modern philosophy; and Georges Bataille (1897–1962), the father, as many say, of post-modern philosophy. Three hundred years separate them. Devotion to the pineal body conjoins them. (shrink)

The definitive scholarly edition and new translation of all three versions of Hölderlin’s poem, The Death of Empedocles, and his related theoretical essays.

The essay reads Hans Ruin’s Being with the Dead (2019), focusing on four issues: 1. Heidegger’s remarkable indecision (at Sein und Zeit 238) concerning the being of the dead person, which or who is no longer Dasein but not yet a thing; 2. Derrida’s startling reflections—or phantasms—concerning his eventual “remains,” his corpse, and its inhumation or cremation; 3. Heidegger’s interpretation of mana (in what others deride as “primitive” cultures) as an ontological phenomenon, a mode of being; and 4. two variant (...) readings of Antigone, which see her as growing ever younger in the course of the tragedy, which is the story of her uninhibited death drive. (shrink)

In 1990-1991 Jacques Derrida taught a seminar in Paris involving the scientific-philosophical notebooks of the German Romantic writer and thinker Novalis. The present article offers an account of that seminar, which was entitled, "The Rhetoric of Cannibalism.".

_ Source: _Volume 46, Issue 1, pp 3 - 34 The article, based on a course taught at the Collegium Phaenomenologicum in 2015, has three sections: 1) Derrida’s first major seminar on Heidegger, taught in 1964–65, asks whether the language of _Sein_ is ontological or mere “ontic metaphor”; 2) Derrida notes that the first paragraphs on historicity in _Being and Time_ offer an intriguing interpretation of birth as “the other end of Dasein”; 3) Derrida focuses on the theme of the (...) past as an _ekstasis_, which is literally “_une sortie hors de soi_.”. (shrink)

Derrida’s Geschlecht series, along with the books Of Spirit and Aporias, constitutes his most sustained close-reading of Heidegger. Three essays of the four-partGeschlecht series have been published: the first, second, and fourth, these together comprising some 130 book pages. The third Geschlecht exists only as a thirty-three-page typescript prepared sometime before March 1985 and distributed to the speakers at a colloquium in Chicago organized by John Sallis. These thirty-three pages are among the 100 to 130 pages that Derrida by his (...) own account devoted to Heidegger’s Trakl essay of 1953 (“Die Sprache im Gedicht”); however provisional and fragmentary, the typescript tells us much about the themes that “magnetize” the entire Geschlecht series. (shrink)

"Krell writes here with a brilliance of style that few other philosophers can match." —John Sallis Although the Romantic Age is usually thought of as idealizing nature as the source of birth, life, and creativity, David Farrell Krell focuses on the preoccupation of three key German Romantic thinkers—Novalis, Schelling, and Hegel—with nature’s destructive powers—contagion, disease, and death.

David Farrell Krell reflects on nine writers and philosophers, including Heidegger, Derrida, Blanchot, and Holderlin, in a personal exploration of the meaning of sensual love, language, tragedy, and death. The moon provides a unifying image that guides Krell's development of a new poetics in which literature and philosophy become one. Krell pursues important philosophical motifs such as time, rhythm, and desire, through texts by Nietzsche, Trakl, Empedocles, Kafka, and Garcia Marquez. He surveys instances in which poets or novelists explicitly address (...) philosophical questions, and philosophers confront literary texts--Heidegger's and Derrida's appropriations of Georg Trakl's poetry, Blanchot's obsession with Kafka's tortuous love affairs, and Garcia Marquez's use of Nietzsche's idea of the Eternal Return--all linked by the tragic hero Empedocles. In his search to understand the insatiable desire for completeness that patterns so much art and philosophy, Krell investigates the identification of the lunar voice with woman in various roles--lover, friend, sister, shadow, and narrative voice. (shrink)

Calls for rethinking architecture as a way of renegotiating our encounter with the world, taking into account the role of love and desire in all human making.

"Three Ends of the Absolute" discusses Schelling's notion of inhibition in the philosophy of nature, Hölderlin's notion of separation in his "Seyn, Urtheil, Modalität," and Novalis' notion of the density of God in his late scientific notes. All three thinkers can be contrasted with Hegel on the basis of their attacks on philosophical absolutes. Schelling, in his First Projection of a Philosophy of Nature, reflects on the conundrum of absolute inhibition in nature, an inhibition of absolute freedom that is necessary (...) if there is to be a procession of natural products. Inhibition conditions all putative absolutes. Hölderlin argues that absolute separation is essential to consciousness of any kind. Whereas he advances no "doctrine" of the end of the absolute as such, he does emphasize the tragic separation and dissolution to which all intellectual intuition comes. The absolute "original" suffers from an irremediable "debility." Novalis, in his Universal Sketchbook, continues the work of his early Fichte Studies by resisting the notion of the absolute ego. "Everything pure is... a deception." For Novalis, the absolute can only be our absolute inability to think or act in conformity with an absolute. The article ends with a reflection on Goethe's opposition between "relative" and "absolute" death. (shrink)

A Black Forest Walden is a work of philosophical reflection, nature description, and sly humor. In brief chapters, or aphorisms, the American philosopher David Farrell Krell recounts his experiences in a cabin located in the mountains of southern Germany's Black Forest, where he has lived for several decades. Insofar as Krell compares his experiences with those of Henry David Thoreau, who serves as both inspiration and irritation, the book could be described as a critical commentary on Thoreau's Walden. Yet it (...) equally reads as a rigorous yet playful and profoundly literary manifestation of where and how the mind wanders. Hence, the "Marlonbrando" of the subtitle is not the late actor but a feral cat who frequents the cabin and comes to be an important interlocutor, as if playing the role of analyst to the author. The subjects Krell treats are wide-ranging: the changing seasons, environmental issues, romantic love, parent-child relations, European versus American "values," higher education, artistic creativity, solitude, and the contrast between lifestyles in a quiet Black Forest village and in a noisy contemporary United States. Forty-one black-and-white photographs taken by the author accompany and enliven the text. (shrink)

Countless poets and thinkers over the ages have identified closely with Empedocles of Acragas. Friedrich Hölderlin (1770–1843) is one of these. The threeversions of his mourning-play, The Death of Empedocles, give us an opportunity to conceive of the unity of the Empedoclean project—to confront nature and humanexistence alike as tragic. Central to this tragic view of both On Nature and Purifications, reputedly the two books of Empedocles, is the theme of doubling and duplicity, especially the presence in the (one) sphere (...) of love and strife. Tragic doubling is a unity in perpetual dispersion. (shrink)

After listing a series of topics in Scott’s Living with Indifference that I would have wanted to address but, if only for reasons of space, could not, I focus on the uses of narrative or fiction in Scott’s book. I am particularly interested in the relation of fiction to trauma. It is the resilience of fiction that perhaps enables it to speak—or to write—so eloquently about traumatic occurrences. As a writer of fiction, I am gripped by the proximity and even (...) intimacy of fiction and trauma in Scott’s thinking. (shrink)