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Dear Mr. Rickey,
Your post is fascinating, and set me thinking. First, a point: the =
Eleatics discussed the "hen", the one. For Heidegger, Aristotle =
understands being as "phusis" and "ousia" in terms of "entelecheia" and =
"energeia". Heidegger points out that "entelecheia" is "das =
Sich-in-der-Endung (Grenze)-halten (wahren)" ["-the holding =
(preserving)-itself-in-the-ending (limit)"] (from the 1935 lecture =
course Einfuehrung in die Metaphysik p 46) Such a placing itself in =
limit is how phusis achieves form, morphe, how it comes to stand and =
"be". Heidegger explains how the term "entelecheia" came about, and its =
essential connection with movement in the lecture Vom Wesen und Begriff =
der Phusis, Aristoteles' Physik B, 1 published in Wegmarken p 309 ff. A =
translation by Thomas Sheehan exists (Phusis in Aristotle's Physics). =
Here Heidegger explains that (p 353, Sheehan translation p 255) "we =
forget the crucial thing, namely, that the Greeks conceive of =
being-moved in terms of rest. ... Rest, then, is the "stopping" of =
movement ... The purest manifestation of being-moved gathers itself up =
into standing still, and where this ingathering, far from excluding =
being moved, includes and for the first time discloses it. ... Thus the =
being-moved of a movement consists above all in the fact that the =
movement of a moving being gathers itself into its end, telos, and as so =
gathered in the end, "has" itself: en-telei-echei, entelecheia, =
having-itself-in-the-end"
Energeia also is determined out of an understanding of "phusis" and =
"ousia". (cf. Die Ewige Widerkehr des Gleichen und der Wille zur Macht =
in Nietzsche Band II p18 translated in Krell III p 172. Krell's =
translation reads: "Being and Becoming are separated by a khorismos, =
[gap]. ... To what extent does Aristotle overcome the khorismos ...To =
the extent that Being becomes ousia solely as entelekheia and energeia."
In contrast "dunamis" might be understood more accurately as change. =
But Heidegger interprets Aristotle as privileging "entelecheia" and =
"energeia" over "dunamis" precisely because they more originally secure =
as "ousia" presence (Anwesenheit) which might better be understood as =
"presencing" (Anwesung).
In your post you say:
>Nature
>(physis), as Heidegger understands it (following Aristotle, so he =
believes)
>is movement, i.e. changing. It is impossible to understand change =
through
>the unchanging, so the Eleatic theory of being cannot understand =
nature.
>What changes is mist, smoke, formless; it permits no knowledge.
Could it therefore be, then that Aristotle precisely secured a means to =
discover the knowing (noein) of change through the unchanging, or rather =
secured the unchanging as the prior form of the changing, so that he was =
closer to the Eleatics than you imply - he demonstrated a way in which =
the Eleatic experience of being was related to phusis, and in doing so, =
laid down the basis of western metaphysics?
I've followed these arguments through in rather a hurry, as I'm working =
on something else at the moment, but I wonder what you make of this? We =
might further ask the question, did Heidegger stay with the task of =
providing a fundamental ontology for the sciences and social-sciences =
(Geisteswissenschaften) or did the elaboration of the history of being =
mean that he came to regard the sciences as part of the destiny of the =
west? If the latter, I'm not sure that Heidegger would have said that =
the work of the sciences was "wrong" as such, but rather that it had a =
connection with "error", precisely that error which is the unfolding of =
the history of being and the coming-in-to-its-end (Vollendung - any =
connection here with entelecheia?) of metaphysics. In this I personally =
find the lecture Was ist Metaphysik? (1929) very helpful - you might =
consider the view that the later lecture Das Ding is almost a reworking =
of the 1929 lecture - perhaps the fourfold - das Geviert - is actually =
what a Heideggerian "science" might look like, in which case we would =
have to raise the question of whether a Heideggerian science would be a =
"transformation" of existing disciplines into something new, or a return =
into their hidden ground.
Hope this has been of some interest, it has certainly made me crunch =
through a bit more of Heidegger's reading of Aristotle. I am aware that =
I haven't considered the Eleatic hen, and its relation to the =
Heraclitean polemos - to do so would be essential before one could give =
a fuller answer to your post.
Laurence Hemming
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