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First of all, the article analyzes, in panorama, Spinoza's ontology. Secondly, it shows how, from the concepts present in the ontology, the author derives others, as man, desire, joy and sorrow, hope and fear, security and despair, action and passion. From the relationship between ontology, men and desire - as well as from the other affects -, are extracted, in brief considerations, some Spinoza ́s political thesis. In this argumentative movement, the hypothesis is that many Spinoza's political thesis a rise from its ontology and its conception of man as desire and potency variation. The concept of desire is analyzed in the light of the variation of potency and the theme of natural right, which in Spinoza is identical to potency. When the subject is the brief derivations to politics, some hobbesian thesis - related to the following subjects, namely, the multitude, the people, the representation, the natural right, the civil state, etc. - are brought to show, by contrast, the importance of Spinoza's innovations.

The liberal enlightenment as well as the more radical left have both traditionally opposed religion as a reactionary force in politics, a view culminating in an identification of the politics of religion as fundamentalist theocracy. But recently a number of thinkers-Agamben, Badiou, Tabues and in particular Simon Critchley-have begun to explore a more productive engagement of the religious and the political in which religion features as a possible or even necessary form of human emancipation. The papers in this collection, deriving from a workshop held on and with Simon Critchley at the University of Texas at San Antonio in February 2010, take up the ways in which religion's encounter with politics transforms not only politics but also religion itself, molding it into various religions of politics, including not just heretical religious metaphysics, but also what Critchley describes as non-metaphysical religion, the faith of the faithless. Starting from Critchley's own genealogy of Pauline faith, the articles in this collection explore and defend some of the religions of politics and their implications. Costica Bradatan teases out the implications of Critchley's substitution of humor for tragedy as the vehicle for the minimal self-distancing required for any politics. Jill Stauffer compares Critchley's non-metaphysical religiosity with Charles Taylor's account of Christianity. Alistair Welchman unpacks the political theology of the border in terms of god's timeless act of creation. Anne O'Byrne explores the subtle dialectic between mores and morality in Rousseau's political ethics. Roland Champagne sees a kind non-metaphysical religion in Arendt's category of the political pariah. Davide Panagia presents Critchley's ethics of exposure as the basis for a non-metaphysical political bond. Philip Quadrio wonders about the political ramifications of Critchley's own 'mystical anarchism' and Tina Chanter re-reads the primal site in the Western tradition at which the political and the religious intersect, the Antigone story, side-stepping philosophical interpretations of the story (dominated by Hegel's reading) by means of a series of post-colonial re-imaginings of the play. The collection concludes with an interview with Simon Critchley taking up the themes of the workshop in the light of more recent political events: the Arab Spring and the rise and fall of the Occupy movement. Alistair Welchman is an assistant professor of philosophy at the University of Texas at San Antonio who is interested in questions of naturalism and materialism, especially but not exclusively in relation to French and German philosophy since Kant. In addition he works as a translator, mostly of Schopenhauer's World as Will and Representation (for Cambridge) but also of Salomon Maimon's Essay on Transcendental Philosophy (Continuum) and has a growing interest in political questions stemming from his situation on the US-Mexico border.

AbstractHeidegger: Ontological Politics to Technological Politics. By Javier Cardoza-KonAs Heidegger himself has done with Nietzsche in claiming that he will articulate what Nietzsche meant but never said metaphysically, I also do with Heidegger in terms of politics. On my reading there are two kinds of politics in Heidegger's middle and late thought that are, for the most part, murky and confused. There is a politics of ontology the deals with the encountering and articulating of what beings are and what Being itself is. There is also a politics on the more familiar level of societies and the policies that different groups establish and follow. It is in terms of the second type of politics that Heidegger is most often attacked, and for good reason. My dissertation will motivate an understanding of Dasein and Heidegger's thought beyond Dasein in terms of these two types of politics. This will serve to bring Heidegger's "turning" and eventual ruminations on technology into focus. I examine what it was in the confused and unarticulated relation between the two types of politics that not only allowed for his foray into Nazism, but also informed his Machiavellian views on technology. I conclude with an examination of contemporary issues in politics by putting Heidegger into a dialogue with Gianni Vattimo concerning the issues of violence, liberty, and the proliferation of 3-D printed firearms in the U.S.

California Rep. Katie Porter is best known for wielding a whiteboard during congressional hearings, stumping CEOs and government officials on how their actions impact everyday Americans. As a single mother who grew up on a farm in Iowa, Rep. Porter has said she entered Congress with a different perspective than many of her colleagues on what exactly an everyday American is, inspiring her jump to politics. She joined David during a live recording to talk about her path from law professor to Congress member, her roots in Iowa politics, her passion for consumer protection issues, how she made the whiteboard famous, and her new book, "I Swear: Politics is Messier Than My Minivan."To learn more about how CNN protects listener privacy, visit cnn.com/privacy