Dear Michael,
First, thanks for the helpful suggestion regarding the junk appended to my
mails. I must apologise to you (and everyone else) who gets them It looks
like it is a problem in Microsoft Exchange, but I have tweaked and prodded
and probed and I can't find anything. I will have to contact Microsoft.
Second, the best and most thorough description of what the turning is and
how it works is Gesamtausgabe 45, the Grundbegriffe, although of course one
should certainly not ignore the other stuff. I take it from your other
posts on the issue of the Beitraege that you are familiar with this work.
Part of the problem is that the term die Kehre does not actually appear
until, as far as I can tell, this work itself, though other verbs are at
work describing what die Kehre also describes.
The third perspective to which I referred is what I can only suggest as the
"cognitive" aspect of die Kehre in dem neue Anfang, though I am wary of the
epistemological overtones of this word "cognitive", but towards the end of
the lectures there are some extraordinary passages which discuss
"Wesenserkennen" and "Wissenserkennen" as a contrast carried out in the
turning. I rather think this distinction corresponds to the distinction he
makes in a multitude of other places between the theoretisation of the
subject (in which the subject comes about as a theoretical postulate) and
the Dasein in its coming to itself as I. I have compelling reasons for
this view which I would be happy to defend, but they are rather complex and
a brief e-mail is not a good place to do this, so I trust that you will at
least for now, take my word for it.
The point is that die Kehre itself opens up two simultaneous temporalities,
either as futural, or as the former-now-later of the endless succession of
nows. When I turn into the mystery, I am futurally; when I turn into
beings, I am in consequence of beings (i.e. Seiendheit, not das Sein - or
das Seyn) - so that "I am" can only be thought metaphysically.
I am interested in your remarks about von Hermann - I have not been
fortunate enough to hear him speak.
All the best
Laurence
Rome 1996
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--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---
First, thanks for the helpful suggestion regarding the junk appended to my
mails. I must apologise to you (and everyone else) who gets them It looks
like it is a problem in Microsoft Exchange, but I have tweaked and prodded
and probed and I can't find anything. I will have to contact Microsoft.
Second, the best and most thorough description of what the turning is and
how it works is Gesamtausgabe 45, the Grundbegriffe, although of course one
should certainly not ignore the other stuff. I take it from your other
posts on the issue of the Beitraege that you are familiar with this work.
Part of the problem is that the term die Kehre does not actually appear
until, as far as I can tell, this work itself, though other verbs are at
work describing what die Kehre also describes.
The third perspective to which I referred is what I can only suggest as the
"cognitive" aspect of die Kehre in dem neue Anfang, though I am wary of the
epistemological overtones of this word "cognitive", but towards the end of
the lectures there are some extraordinary passages which discuss
"Wesenserkennen" and "Wissenserkennen" as a contrast carried out in the
turning. I rather think this distinction corresponds to the distinction he
makes in a multitude of other places between the theoretisation of the
subject (in which the subject comes about as a theoretical postulate) and
the Dasein in its coming to itself as I. I have compelling reasons for
this view which I would be happy to defend, but they are rather complex and
a brief e-mail is not a good place to do this, so I trust that you will at
least for now, take my word for it.
The point is that die Kehre itself opens up two simultaneous temporalities,
either as futural, or as the former-now-later of the endless succession of
nows. When I turn into the mystery, I am futurally; when I turn into
beings, I am in consequence of beings (i.e. Seiendheit, not das Sein - or
das Seyn) - so that "I am" can only be thought metaphysically.
I am interested in your remarks about von Hermann - I have not been
fortunate enough to hear him speak.
All the best
Laurence
Rome 1996
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--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---