Dear Mr Eldred,
Concerning your post - you may be reassured I am in no difficulties. I am
not saying that Dasein IS the ontological difference, but IS AS the
difference (the place - der Ort - where the difference is carried out, a
designation Heidegger frequently uses). Your post made rather the same
point, as if this contradicted mine ...
You ask what the turning to and from is. I suggest you look up the lecture
Vom Wesen der Wahrheit (1930, first published 1943) (where Heidegger says
the "Kehre" first has its literary appearance - for this reference see the
page already discussed in the Brief ueber den Humanismus). Here you will
find your question explicitly treated in the following passage, section 7,
entitled die Un-wahrheit als das Irre:
As insistent, man (der Mensch) is turned (zugewendet) toward the most
readily available beings (Seienden). But he/she insists only by being
already ek-sistent, since, after all, he/she takes beings as his/her
standard. However, in taking its standard, man is turned (weggewendet)
away from the mystery (Geheimnis). The insistent turning toward
(Zuwendung) what is readily available and the eksistent turning away
(Wegwendung) from the mystery belong together. They are one and the same.
Yet turning toward and away (Zu- und Weg- wenden) from is based on a
turning (Wende) to and fro proper to Dasein. Man's flight from the mystery
toward what is readily available, onward from one current thing to the
next, passing the mystery by - this is erring."
[I hope no-one is troubled by my translating der Mensch as "man" - I am
afraid "human" just doesn't sound right to me. I am always open to
suggestions, however, about how better to do this]
This passage makes clear that it is "man" who "turns" (wendet) in a way
"proper" (eigentlich) to Dasein. Turns to and from what? To and from
beings (Seienden) and the "mystery" (Geheimnis), which is futural, and is a
designation (here) of das Sein, Being.
[Martin Heidegger, Vom Wesen der Wahrheit, Frankfurt, Klostermann, 1943
(1st edition), 2nd, altered edition 1949. Subsequently published in
Wegmarken, Frankfurt, Klostermann, 1967, pp. 73-97. Translated by R F C
Hull and Alan Crick as On the Essence of Truth in Existence and Being ed.
Werner Brock, Chicago, Regnery, 1949. Subsequently re-translated by Krell,
David F. in Basic Writings, London, Routledge, 1993, pp. 111-138.
Wegmarken pp 91-2.]
What you have here is the turning (here described using compounds of the
verb wenden, but meaning what die Kehre and compounds of the verb kehren
also name, which I could show from other texts) as Dasein, but no turning
>from the structural analytic of Dasein to Being as such, in general or
whatever else.
And why the polemic? Because the commonly held view of the turning (which
led Richardson to assert that after 1930 Heidegger undertook the "thinking
of Being ... at last" despite the fact that Heidegger's later work is
filled with caveats about whether or not this is possible or even desirable
as a "project") - that there was a "turning" in Heidegger's thought,
project, call it what you will, is itself a polemical notion, invented for
polemical reasons. In any case, my point wasn't ill-humoured, I'm simply
saying that what a very large number of people take for granted and to be
the case doesn't hold up, either in the texts, or in what Heidegger himself
said about them.
[Which is rather why it all gets polemical - because if you (one) are
committed to the turning as the turn from the structural analytic of Dasein
to the thinking of Being, and Heidegger says this is not die Kehre - as he
does - then one of you has to be a liar. And if you are the you who is not
Heidegger, then it must be him. Ergo, either Heidegger didn't know his own
mind, or didn't know it as well as you know it, or was covering something
nasty up, or was deluded, or was congentially predisposed to be
self-serving, or ... - fill in the blank yourself with any of the myriad
theories that abound in print to explain why what Heidegger himself said
wasn't what happens in his work]
As for temporality - temporality and die Kehre - "the same" (dasselbe).
This is the only way in which die Kehre makes sense. It would be a
mistake to overemphasise the questioning after the truth of Being, which is
itself succeeded by questioning concerning language, technology, the nihil
and very latterly time (again). Aspects again, not rational sequences.
One final point - the name of the text "Sein und Zeit" and the name of the
question indicated by the title Sein und Zeit are indeed not entirely
co-terminous - but - did you read the section of the 1936 Schelling
lectures? Here I think the key exists to explain what is going on in this
page of the Brief ueber den Humanismus. This is of course critical in this
question of the turning because what is being asserted in the Brief is
Heidegger's argument against Loweith's (and others) notion of the turning -
in favour of a much stronger continuity of his work. So the very reason
for what you describe as the "failure" of the text "Sein und Zeit" is that
reason which most militates against the turning understood as being a turn
>from the structural analytic of Dasein toward Being as such (als solches) -
or the "truth of Being" or any of the other threads that are supposed to
have succeeded the analytic of Dasein in consequence of turnings.
Everything remained with that standpoint which is also the standpoint of
the text "Sein und Zeit".
I suspect there's not a tremendous distance between us, which is why, when
I re-read your reply to me, I wondered at its slightly irritated tenor ...
Oh well.
Laurence
Rome 1996
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`
end
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---
Concerning your post - you may be reassured I am in no difficulties. I am
not saying that Dasein IS the ontological difference, but IS AS the
difference (the place - der Ort - where the difference is carried out, a
designation Heidegger frequently uses). Your post made rather the same
point, as if this contradicted mine ...
You ask what the turning to and from is. I suggest you look up the lecture
Vom Wesen der Wahrheit (1930, first published 1943) (where Heidegger says
the "Kehre" first has its literary appearance - for this reference see the
page already discussed in the Brief ueber den Humanismus). Here you will
find your question explicitly treated in the following passage, section 7,
entitled die Un-wahrheit als das Irre:
As insistent, man (der Mensch) is turned (zugewendet) toward the most
readily available beings (Seienden). But he/she insists only by being
already ek-sistent, since, after all, he/she takes beings as his/her
standard. However, in taking its standard, man is turned (weggewendet)
away from the mystery (Geheimnis). The insistent turning toward
(Zuwendung) what is readily available and the eksistent turning away
(Wegwendung) from the mystery belong together. They are one and the same.
Yet turning toward and away (Zu- und Weg- wenden) from is based on a
turning (Wende) to and fro proper to Dasein. Man's flight from the mystery
toward what is readily available, onward from one current thing to the
next, passing the mystery by - this is erring."
[I hope no-one is troubled by my translating der Mensch as "man" - I am
afraid "human" just doesn't sound right to me. I am always open to
suggestions, however, about how better to do this]
This passage makes clear that it is "man" who "turns" (wendet) in a way
"proper" (eigentlich) to Dasein. Turns to and from what? To and from
beings (Seienden) and the "mystery" (Geheimnis), which is futural, and is a
designation (here) of das Sein, Being.
[Martin Heidegger, Vom Wesen der Wahrheit, Frankfurt, Klostermann, 1943
(1st edition), 2nd, altered edition 1949. Subsequently published in
Wegmarken, Frankfurt, Klostermann, 1967, pp. 73-97. Translated by R F C
Hull and Alan Crick as On the Essence of Truth in Existence and Being ed.
Werner Brock, Chicago, Regnery, 1949. Subsequently re-translated by Krell,
David F. in Basic Writings, London, Routledge, 1993, pp. 111-138.
Wegmarken pp 91-2.]
What you have here is the turning (here described using compounds of the
verb wenden, but meaning what die Kehre and compounds of the verb kehren
also name, which I could show from other texts) as Dasein, but no turning
>from the structural analytic of Dasein to Being as such, in general or
whatever else.
And why the polemic? Because the commonly held view of the turning (which
led Richardson to assert that after 1930 Heidegger undertook the "thinking
of Being ... at last" despite the fact that Heidegger's later work is
filled with caveats about whether or not this is possible or even desirable
as a "project") - that there was a "turning" in Heidegger's thought,
project, call it what you will, is itself a polemical notion, invented for
polemical reasons. In any case, my point wasn't ill-humoured, I'm simply
saying that what a very large number of people take for granted and to be
the case doesn't hold up, either in the texts, or in what Heidegger himself
said about them.
[Which is rather why it all gets polemical - because if you (one) are
committed to the turning as the turn from the structural analytic of Dasein
to the thinking of Being, and Heidegger says this is not die Kehre - as he
does - then one of you has to be a liar. And if you are the you who is not
Heidegger, then it must be him. Ergo, either Heidegger didn't know his own
mind, or didn't know it as well as you know it, or was covering something
nasty up, or was deluded, or was congentially predisposed to be
self-serving, or ... - fill in the blank yourself with any of the myriad
theories that abound in print to explain why what Heidegger himself said
wasn't what happens in his work]
As for temporality - temporality and die Kehre - "the same" (dasselbe).
This is the only way in which die Kehre makes sense. It would be a
mistake to overemphasise the questioning after the truth of Being, which is
itself succeeded by questioning concerning language, technology, the nihil
and very latterly time (again). Aspects again, not rational sequences.
One final point - the name of the text "Sein und Zeit" and the name of the
question indicated by the title Sein und Zeit are indeed not entirely
co-terminous - but - did you read the section of the 1936 Schelling
lectures? Here I think the key exists to explain what is going on in this
page of the Brief ueber den Humanismus. This is of course critical in this
question of the turning because what is being asserted in the Brief is
Heidegger's argument against Loweith's (and others) notion of the turning -
in favour of a much stronger continuity of his work. So the very reason
for what you describe as the "failure" of the text "Sein und Zeit" is that
reason which most militates against the turning understood as being a turn
>from the structural analytic of Dasein toward Being as such (als solches) -
or the "truth of Being" or any of the other threads that are supposed to
have succeeded the analytic of Dasein in consequence of turnings.
Everything remained with that standpoint which is also the standpoint of
the text "Sein und Zeit".
I suspect there's not a tremendous distance between us, which is why, when
I re-read your reply to me, I wondered at its slightly irritated tenor ...
Oh well.
Laurence
Rome 1996
begin 600 WINMAIL.DAT
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end
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