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ix Acknowledgments Although this text bears my name as its author, it found its current appearance through the intellectual support that I received from Ian Angus, Marilyn Gates, and Jerry Zaslove, to whom I would like to acknowledge my endless gratitude. As well, some of the formulations in this text surfaced in several intriguing exchanges I had with Hossein Fazeli and Azadeh Farahmand with whom I am gratefully immersed in poetry and friendship. Ladan Vahabzadeh and Mario Di Dio also helped me in various ways and I would like to express my appreciation to them. An earlier version of this text was submitted as my dissertation and I would like to acknowledge my gratitude to the Social Sciences and Humanities Research Council of Canada (SSHRCC) for the Doctoral Fellowship (1998–2000) that financed the research needed for this work. I would like to thank the Inter-Library Loans Division at Simon Fraser University for their admirable efforts in obtaining necessary sources as well as the Department of Sociology and Anthropology of Simon Fraser University for various kinds of support they provided for me. I also thank Canadian Journal of Sociology for permission to use an earlier, shorter version of Chapter 2. My thanks also go to my parents for their lifelong belief in me and for their kind support when time was rather unkind. Finally, this text became possible through the loving support that I received from my wife, Giti, who generously shouldered my share of responsibilities at home, especially in taking care of our son, Emile. I could not have possibly gained the necessary time to complete this text, had it not been for her silent devotion. x acknowledgments But in what is most its own phenomenology is not a school. It is the possibility of thinking, at times changing and only thus persisting, of corresponding to the claim of what is to be thought. If phenomenology is thus experienced and retained, it can disappear as a designation in favor of the matter of thinking whose manifestness remains a mystery. Martin Heidegger “My Way to Phenomenology” (82) To the question, What is to be done? when raised together with the question, What is being? a radical phenomenologist can only respond: dislodge all vestiges of a teleocratic economy from their hideouts—in common sense as much as in ideology—and thereby liberate things from the “ordinary concept ” which “captures” them under ultimate representations. The entry into the event [of Appropriation] is the homecoming from metaphysical errancy, which, for us, children of technology, remains thinkable and doable only as the struggle against the injustice, the hubris, of enforced residence under principial surveillance—whatever form it may take. Such removal would be the politics of “mortals” instead of “rational animals.” It carries out the answer to the question, What is to be done at the end of metaphysics? Reiner Schürmann Heidegger on Being and Acting (280–81) ...

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