AC/DC EC has presented us recently with the phenomenon of the proper name.
Being somebody AS somebody in the coworld would seem to entail being called by
one's proper name.
The proper name calls into cobeing, calls to standing in the clearing of the
coworld as some one, as some who.
Through my proper name I am there in the co-there and revealed to others who, in
turn, call my name further and thus dispose over my who-being.
The improper name calls improperly and injures my standing as some-who. As
some-who, I am always-already called into the coworld, a being as such for this
world. Being calls me properly and throws me thus - through language and my
unmistakeable name - into the coworld. My proper name is the core of my
existence, of my standing-out in the clearing. I stand out there in the there,
no matter whether this standing is outstanding or whether my name is only a
burden.
As some-who I am the proper name that is passed from ear to ear or that is not
passed from ear to ear. My proper name refers always to having been called and
to being called - by the other and by others.
Michael Peine-a-mon-coeur speaks of the tear and the tear. He is called pain in
my heart. By me, whose improper name is he-is-like-god El-Dread. The two
Michaels on the left hand and on the right hand of...
What pulls a-part into the tear is the dif-ference (diaphorein). The tear
with-stands the dif-ference by col-lecting - into the AS. Is this
under-standing? The torn curtain holds in concealment, it withholds and at
the same time, through the tear of the difference, grants and reveals: beings as
beings. Thus do we come to under-stand and with-stand the painful dif-ference
and be used by beyng. What is granted to the gaze of mortals is uncertain,
that's for sure. The curtain of the event flung over beings and, arriving there,
turning them into beings as such, is uncertain. It is not a human-made curtain.
The pain-in-my-heart points to the tear in the fold of the four-fold that
rend-ers beyng event-ually. The simple simplicity of the four-fold, the ringing
of the ring thus a veiled illusion, not a playful al-lusion (Zuspiel)? The
ringing of stillness not only disharmonious but torn between harmony and
disharmony?
Herakleitos, the 'dark one' (in the white room with black, torn curtains?),
writes (D-K Frg. 10): "hola kai ouch hola, sympheromenon diapheromenon, synaidon
diaidon, kai ek tanton hen kai ex henos panta"
"Whole and not whole, borne together and borne apart, singing together and
singing apart, and out of all one and out of one all"
And is the essencing sway of human being also called on by beyng to be named and
unnamed? To be named properly and improperly? To stand the pain of being named
improperly? And, as a consequence, to with-stand being injured by others in the
coworld?
Heidegger writes in the Letter on Humanism: "If however humankind is to find its
way once again into the nearness of being then it will have to learn beforehand
how to exist (stand-out) in namelessness." (WM S.316).
Does then the tear of beyng run and rip through human being, calling us
ambiguously by name and no name, by the proper and improper name, not merely
folding us into the fold of the dif-ference but causing human tears?
Michael Eldred ° artefact text and translation \\\ /// '''''''
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