RE: heidegger and greek


> by metaphysics I follow the earlier Heidegger: metaphysics is
>the questioning of being. Heidegger never abandoned that. Anyway, I
>still maintain that Heidegger never abandoned metaphysics as you
>understand it because he never held to it in the first place (again, with
>the caveat "at least after 1919").
>
>Chris
I guess we'll agree to disagree on what Heidegger meant by "metaphysics"
for now (my definition was drawn from the fourth Nietzsche volume, circa
1940)... Certainly you are right that there is a connection between the
young Heidegger's Nietzscheanism, the early Heidegger's hope for a
revitalized National culture through Nazism, and the later Heidegger's hope
for a new God; perhaps the links between those points can be further
expanded?

Similarly, you were right that my original post was primarily concerned
with the question of the change in Heidegger's attitude toward Nietzsche;
with B&T and the first volume--in English--over against the other three
volumes, there does seem to be a kind of a break with Nietzsche. But as
Laurence pointed out, there isn't a clear break, as Heidegger does not
start out as a Nietzschean, nor does he decisively repudiate the
fundamental lesson he draws from his confrontation (auseinandersetzung)
with Nietzsche (about the importance of confronting the problem of
nihilism). As I reread the Nietzsche lectures (in the last couple months),
I noticed that Heidegger's interpretation is much more complex than I had
originally taken it to be (as someone who read Nietzsche before Heidegger,
my immediate reaction to the reading was to note how 'forced' it all
seemed, the way Heidegger squeezed Nietzsche into his own framework of
problematics), and I find myself drawn back into a 'scene' I had left
behind (to focus on the later work). And here I have to second Laurence's
observation that the talk of a 'turn' has been greatly exaggerated, that
the 'turn' only makes sense against the background of the much more
profound continuity of thinking which Heidegger's lifelong commitment to
the question of Being demonstrates. Nevertheless, I will pose a question
and propose a further hypothesis (which I've ventured here before):

Q: What is the relationship between Heidegger's change in attitude toward
Nietzsche and the so-called "turn"?

Hypothesis: The 'turn' is best understood as a "radical historicization of
ontology."


Iain




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