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"Cette etude a pour objet la conception merleau-pontyenne de l'imaginaire et la maniere dont elle conduit a repenser radicalement le reel dans sa totalite et, finalement, a imposer une ontologie dont l'imaginaire est le principe meme, A" l'institution de l'Etre A.""

"Permasalahan waktu berkembang seiring dengan berkembangnya pengetahuan manusia tentang alam. Hal ini mengakibatkan munculnya berbagai macam konsep waktu dalam kebudayaan. Dengan mereduksi dan mengabstraksikan perbedaan konsep waktu ke dalam bentuk ontologi, maka perbedaan konsep waktu yang ada dalam kebudayaan dapat disatukan. Pencarian ontologi waktu dengan metode dialektika negatif menghadirkan kontradiksi antara alam dan kebudayaan. Secara historis, kontradiksi ini berdasarkan pada alur perkembangan kebudayaan. Hakikat waktu adalah gerak. Namun alur historis kebudayaan manusia lambat laun menjadikan gerak memiliki makna sebagai waktu.

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The problem of time develops alongside man's increasing knowledge about nature. This, in turn, causes the emergence of numerous concepts of time in culture. Through reducing and abstracting various concepts of time into an ontological form, different concepts of time that exist in culture can be unified. The search for ontology of time through negative dialectics presents contradiction between nature and culture. Historically, this contradiction is based on the flow of cultural development. The essence of time is motion. Owing to the historical flow of culture, however, motion develops its meaning as time."

"In recent years have seen an enormous amount of philosophical research into the emotions and the imagination, but as yet little work has been done to connect the two. In this book, the author shows that all emotions require some form of imagination and goes on to fully explore the link between these two important concepts both within philosophy and in everyday life. We may take it for granted that complex emotions, such as hope and resentment, require a rich thinking and an engagement with the imagination, but the author shows how more basic and responsive emotions such as fear and anger also require us to take account of possibilities and opportunities beyond the immediate situation. The book highlights that many emotions, more than we tend to suppose, require us to imagine a situation from a particular point of view and that this in itself can be the source of further emotional feeling. It goes on to demonstrate the important role that emotions play in our moral lives, throwing light on emotions such as self-respect, disapproval, and remorse, and the price we pay for having them. He explores the intricate nature of moral emotions and the challenges we face when integrating our thinking on morality and the emotions. This book challenges many assumptions about the nature of emotion and imagination and will appeal to anyone seeking a deeper understanding of the role that these concepts play in our lives. -- From publisher's website."

"Ernesto Laclau membuka cakrawala baru dalam memahami yang-politis, saat politik dipahami semata-mata sebagai perkara administrasi, birokrasi dan teknokrasi. “Politik” direduksi menjadi sekadar “politik kepentingan”, artinya pencapaian kepentingan berbeda-beda yang ditentukan sebelumnya dan terpisah dari kemungkinan artikulasinya dalam diskursus-diskursus alternatif yang berkompetisi satu sama lain. Dengan cara berpikir demikian, maka konflik, antagonisme, relasi kekuasaan, bentuk-bentuk subordinasi, dan represi yang menjadi kekhasan wilayah politik menjadi hilang. Menurut Laclau, yang-politis hanya bisa dipahami di dalam logika populisme. Laclau memosisikan populisme justru sebagai jalan paling baik untuk memahami pembentukan ontologis dari yang-politik. Yang-politis hanya bisa dipahami dalam logika populisme. Laclau memahami populisme sebagai usaha unifikasi simbolik kelompok di seputar individu bagai suatu yang inheren untuk membentuk kesatuan “orang-orang”. 

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Ernesto Laclau has opened up a new horizon in understanding the concept of the political in a system that understood politics merely as administrative, bureaucratic and technocratic issues. The term “politics” has been reduced merely to ‘political interest’, which means that achieving these interests is different and determined in advance and separated from its possible articulation among competing discourses. Therefore, according to this reasoning, the specific characteristics of the political arena, namely conflicts, antagonisms, power relations, forms of subordination and repression, disappear from the equation. According to Laclau, the political can be understood only through the logic of populism. Laclau viewed populism as the best way to understand the ontological formation of the political. For Laclau, the symbolic unification of the group around an individuality is inherent to the formation of a “people”."