Cologne, 13 July 1996
Michael Pennamacoor considers the leap out of metaphysics.
He speaks of the "permanent possibility" of relapse into metaphysics. We are
oblivious to beyng time and time again.
He writes:
"Appearance is always appearance of (some thing). In a sense appearance and
Being (are) the same":
This is so only as long as beyng appears. Only so long as beyng comes to stand
in beings in their beingness is there appearance. And the beingness of beings in
their standingness is what metaphysics was called on to think. But beyng itself
has its own sway, holding itself back within itself. This concealment too can
touch us as such, that is, without becoming revealed and appearing. Is the
touching of concealment as such our being in the mood? Beyng's swing affects us
with its moods. Is metaphysics' oblivion to beyng as such its being oblivious to
mood? In mood, a withdrawal and concealment always prevail, and thus in some
sense oblivion. But by ignoring mood, being oblivious to it, metaphysics is
oblivious to oblivion: a double oblivion to the affection of beyng. Beyng sings
affectionately. By leaping, do we learn to hear its song? (The sound of
silence.)
In the Beitraege:
"The leap is the be-leaping of readiness to belong to the event" (120. The Leap
S.235).
"The propermost and farthest leap is that of _thinking_." (S.237)
Who among us would like to take gold in Atlanta?
"Beyng as the wesing of the event is thus not an empty indeterminate sea of
determinables into which we leap from somewhere or other as already 'being', but
rather the leap calls the there, as eventuated to belong by the calling-to, to
arise (leap up) as the momentary place of the somewhere and [some]when." (S.236)
The leap is the grounding of the there. (Dagruendung) The leap beleaps the there
as its place to land: the there is time-space, thus moment-ary (but not
instantaneous).
"Thinking, as originary, grounds time-space in its articulation of ecstatic
transport (Entrueckung) and captivation (Berueckung) and climbs through all the
chasming of beyng in the uniqueness, freedom, contingency, necessity,
possibility and reality of its wesing." (S.237)
(I propose reviving the archaic form of the verb 'to be': *wesan* as a way of
coming to terms with all the forms of Wesen, Wesung, Wesenheit, etc. in
Heidegger. Cf. the OED.)
Feedback?
The silent bleating of the event calls to the leap that beleaps the time-space
there. Is this the call to (shep)herdry so that we might belong to the event and
take it into our protection?
Time eventuates.
Beyng eventuates.
Hearing this silent event-uality, Dasein turns to be-leap itself as Da.
Michael
\\\ ° '~': '' /// ° artefact text and translation °~ \ ' ) ''' | . \ - °
.{.\ ~. ' ~ { } .\ : ~ °°° made by art °°° _ °/ ~ : ~:~ \./''/
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vox: (++49 221) 9520 333 fax: (++49 221) 9520 334 Dr Michael Eldred
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---
Michael Pennamacoor considers the leap out of metaphysics.
He speaks of the "permanent possibility" of relapse into metaphysics. We are
oblivious to beyng time and time again.
He writes:
"Appearance is always appearance of (some thing). In a sense appearance and
Being (are) the same":
This is so only as long as beyng appears. Only so long as beyng comes to stand
in beings in their beingness is there appearance. And the beingness of beings in
their standingness is what metaphysics was called on to think. But beyng itself
has its own sway, holding itself back within itself. This concealment too can
touch us as such, that is, without becoming revealed and appearing. Is the
touching of concealment as such our being in the mood? Beyng's swing affects us
with its moods. Is metaphysics' oblivion to beyng as such its being oblivious to
mood? In mood, a withdrawal and concealment always prevail, and thus in some
sense oblivion. But by ignoring mood, being oblivious to it, metaphysics is
oblivious to oblivion: a double oblivion to the affection of beyng. Beyng sings
affectionately. By leaping, do we learn to hear its song? (The sound of
silence.)
In the Beitraege:
"The leap is the be-leaping of readiness to belong to the event" (120. The Leap
S.235).
"The propermost and farthest leap is that of _thinking_." (S.237)
Who among us would like to take gold in Atlanta?
"Beyng as the wesing of the event is thus not an empty indeterminate sea of
determinables into which we leap from somewhere or other as already 'being', but
rather the leap calls the there, as eventuated to belong by the calling-to, to
arise (leap up) as the momentary place of the somewhere and [some]when." (S.236)
The leap is the grounding of the there. (Dagruendung) The leap beleaps the there
as its place to land: the there is time-space, thus moment-ary (but not
instantaneous).
"Thinking, as originary, grounds time-space in its articulation of ecstatic
transport (Entrueckung) and captivation (Berueckung) and climbs through all the
chasming of beyng in the uniqueness, freedom, contingency, necessity,
possibility and reality of its wesing." (S.237)
(I propose reviving the archaic form of the verb 'to be': *wesan* as a way of
coming to terms with all the forms of Wesen, Wesung, Wesenheit, etc. in
Heidegger. Cf. the OED.)
Feedback?
The silent bleating of the event calls to the leap that beleaps the time-space
there. Is this the call to (shep)herdry so that we might belong to the event and
take it into our protection?
Time eventuates.
Beyng eventuates.
Hearing this silent event-uality, Dasein turns to be-leap itself as Da.
Michael
\\\ ° '~': '' /// ° artefact text and translation °~ \ ' ) ''' | . \ - °
.{.\ ~. ' ~ { } .\ : ~ °°° made by art °°° _ °/ ~ : ~:~ \./''/
http://www.webcom.com/artefact/ {.\ ~. ' ~ { } .\ : ~ artefact@xxxxxxxxxxx
vox: (++49 221) 9520 333 fax: (++49 221) 9520 334 Dr Michael Eldred
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---