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Dear Jacob,
At the risk of seeming over-critical of your approach, I might =
tentatively suggest that you appear to have fallen victim to the line of =
"Heidegger scholarship" currently being pursued by John van Buren and =
Theodore Kisiel - that the "non-Sein und Zeit" period - in other words =
bracketing out say 1924-1930 - is the period into which he turned and =
>from which he returned - that the so-called "Kriegsnotsemester" (1919) =
with its tantalising use of the word "das Ereignis" is more *really* =
Heidegger than Sein und Zeit, and that everything then returns to this =
after the lecture Vom Wesen der Wahrheit. (This is a slight parody, but =
only just).
We then begin to ask questions like "who is the real Heidegger", and =
begin to construct narratives that make "sense" of the "textual" and =
"philosophical" Heidegger. This is a rich vein in Heidegger =
scholarship, quarrying verbs, nouns and "historical" "facts" from the =
seams of the Gesamtausgabe. It places Heidegger neatly at our disposal. =
If one pursues this path, one might well make one's academic career out =
of one's many "innovative" insights into Heidegger (renewing him in the =
debate, whenever the previous hermeneutic looks in danger of becoming =
"worn out" or worse yet, unfashionably "old hat") but one would not be =
"thinking", simply engaging in the "business" of "scholarship".
The "turn" is essential to this "method" of thinking, which is no =
"method" at all because it denies there is a path across which thinking =
might travel, but rather more like the wheel of a treadmill which, in =
one's moving of it, always returns one to the place from which one =
started, whilst at the same time demanding the most almighty - and =
increasing - effort to continue to move it (recognise the Will to Power =
in this - the connection Heidegger makes between the spinning of a wheel =
in a machine and the Will to Power?). =20
The "turn" as I say, is essential to this method of thinking because it =
is the place from which one remains oneself unmoved in order to get a =
"take", a "view" of Heidegger (you can see that here to remain unmoved =
might just be the same as becoming increasingly exhausted). This is not =
what Heidegger meant by *die Kehre*. What he did mean, I think, is well =
illustrated by his comment on p. xvii of his "Foreward" (Vorwort) to =
William J Richardson's book "Heidegger, through Phenomenology to =
Thought". Here he said -=20
"Das Denken der Kehre *ist* ein Wendung in meinem Denken. Aber diese =
Wendung erfolgt nicht auf grund einer Aenderung des Standpunktes oder =
gar der Preisgabe der Fragestellung in 'Sein und Zeit'. Das Denken der =
Kehre ergibt sich daraus, dass ich bei der zu denkenden Sache "Sein und =
Zeit" geblieben bin, d.h. nach der Hinsicht gefragt habe, die schon in =
"Sein und Zeit" (S. 39) unter dem Titel "Zeit und Sein" angezeigt =
wurde."
We might translate this as -=20
"The thinking of the 'turn' is a change in my thinking. But this change =
does not result from an altering of the standpoint, much less of =
abandoning, the basic question-place of "Being and Time." The thinking =
of the 'turn' produces itself from out of that which is the remaining =
with the matter for thinking of "Being and Time", ie by inquiring into =
that perspective which already in "Being and Time" was designated by the =
title "Time and Being".
Remember - the "turn" itself was to have been carried out in 1930 as =
"das Wesen der Wahrheit ist die Wahrheit des Wesens". (The essence of =
truth is the truth of essence).
In your last post replying to mine you commented "I'm prepared to go =
along with all of that" - the question here is "just in what did that =
preparation consist".
Laurence
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