RE: heidegger and Greek


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Dear Mr. Schneck

The letter on humanism is germane to this question. But what is =
"pre-Kehre" - as one of those who is not an "everyone" who "concurs" =
(resting content to be a "no-one" who asks questions) I do not know what =
you mean by "Heidegger leaned towards humanism" (or away from it). If =
the letter on humanism is post-Kehre (as you say) why does Heidegger =
himself say that it is the first literary mention of die Kehre occurs in =
the Humanismusbrief (cf. Heidegger's Foreword to Richardson's book =
Through Phenomenology to Thought, Dordrecht, Nijhof, 1963).

In 1963 Heidegger said that though this (Humanismusbrief) was the first =
"literary mention", die Kehre (as such) had been operative in his =
thought at least ten years before (this points to Gesamtausgabe 45 and =
Gesamtausgabe 65, the lectures on selected problems of logic and the =
Beitraege). In Gesamtausgabe 45 Heidegger actually carries out the =
transition from "das Wesen der Wahrheit" (the essence of truth) to "die =
Wahrheit des Wesens" (the truth of essence) - which he had announced as =
a possibility in 1930, in the lecture Vom Wesen der Wahrheit, only the =
first of two lectures, the second of which was never given but seemed to =
have been intended to receive the name "Von der Wahrheit des Wesens".

>From then on there are repeated structures of this kind - cf. for =
instance the three lectures published as one piece in Unterwegs zur =
Sprache in 1959 as das Wesen der Sprache, where he says "das Wesen der =
Sprache: die Sprache des Wesens"

What is going on here? Some kind of answer is actually given if you =
remember that the first half of Being and Time bears the German title =
Sein und Zeit. What about the bit that never got published? Zeit und =
Sein ... Sein und Zeit - Zeit und Sein - this couldn't possibly be - =
even if only an aspect of - die Kehre - , could it ... (cf. for a better =
understanding of this Zur Sache des Denkens, published as "On Time and =
Being", the lecture Zeit und Sein, given, if I remember correctly, =
1961). The clear implication is therefore that Being and Time was =
already involved in the thought of the turn in 1927.

When we examine the Humanismusbrief it says because he remained with the =
matter for thinking in Being and Time, through Vom Wesen der Wahrheit, =
that he continues to think in the way that he does. He says "Diese =
Kehre ist nicht eine Aenderung des Standpunktes von "Sein und Zeit" - (p =
19 of the Sonderausgabe), what standpoint - "Der zureichende Nach- und =
Mit- vollzug dieses anderen, die Subjektivitaet verlassenden Denkens" - =
so that die Kehre has everything to do with the abandonment of =
subjectival thinking, it *is* the turn out of the subject-object =
distinction.

In reply to Iain Thompson, who said

>Hypothesis: The 'turn' is best understood as a=20
>"radical historicization of ontology."

I do not know exactly what this phrase means, since it appears to be =
built up from language borrowed from early English translations of =
Heidegger's work, and far from simplifying matters, "radically" =
complicates them (we could spend almost as long working out what this =
phrase means as we might trying to explicate die Kehre). I would reply =
that the "turn" is best understood as the very carrying through of the =
original slogan of phenomenology - "back to the thing in itself" (back =
to the things themselves). To be slightly lest cryptic, die Kehre is =
WHAT allowed Heidegger to carry through the elaboration of the =
ontological difference.

Having been so rude to you Iain (I really do apologise, my point is not =
particularly aimed at you) I would say that your analysis is absolutely =
correct when you say

>the 'turn' only makes sense against the=20
>background of the much more
>profound continuity of thinking which=20
>Heidegger's lifelong commitment to
>the question of Being demonstrates. =20

I would go even further (and this is why the question is so important) =
to say that PRECISELY that issue which "everyone" (remember I am no-one) =
has used to fragment Heidegger (into Heidegger I, Heidegger II, =
pre-Kehre, post-Kehre etc etc) is for him the VERY POINT of the inner =
unity of his work.

And please, can we get away from the "Heidegger was an evil Nazi" stuff =
that's re-appeared. It has all been said before.

Hope this helps.

Laurence.
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