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Van: owner-heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx
[mailto:owner-heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx]Namens Tympan Plato
Verzonden: dinsdag 12 oktober 2004 18:25
Aan: heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx
Onderwerp: RE: derrida
rene writes:
>
> I do too.
> I was just looking at a little book here, on which the oblique face of
> Habermas, at the end of which is a photo together with Derrida in the
>Jewish
> community in Paris, and a common statement from 2003.
>
> More Habermas in Heidegger: a critical reader / ed. H. Dreyfus & H.
>Hall.
>
> Here's more to the question -and manipulation- of historical truth.
> In the book is a contribution by Habermas, which has appeared as
>foreword
> in the German edition of Farias' "Heidegger and Nazism". In it Habermas
> writes a.o. that since 1929 Heidegger "gave up philosophical argument
>and
> responsibility to the phenomena altogether" Now there is a risk here
>-
> i can't prove it yet - that Dreyfus, who does not even go along with
>the
> second part of BT, uses Habermas here for saying what he does not want
>to say
> himself.
Please go on I don't understand. What is it that Dreyfus does not want to
say?
I'm suspicious, that, apart from the first part of BT - the hermeneutics of
everydayness - Dreyfus thinks the remainder of Heidegger is just mysticism.
Beginning with the 2nd part of BT, the introduction of an authenticity towards
death as the real beginnings of the problematics of time. Significantly he has
included in this latest critical(!) reader an early article of his on the being
of equipment, relating it to H's later ideas on technology. Providing thus an
interesting 'reading against the grain", because technology, by way of social
/cultural practices, limits the clearance of Dasein.
Now we, when discussing GA26 and other post-BT lectures, saw Heidegger bringing
Dasein again more closely to metaphysics. Roughly, this leads to the Seinsgeschichte,
of which technology is the unbridled completion. But then, Nietzsche was not an
artist-philosopher, but the cold forethinker of technology. This, Dreyfus states
explicitly, he finds improbable.
In the age of interpretations, this seems interesting, but imo it is really a
fragmentation of Heidegger's thought, enabling Dreyfus to leave history for what
it is, and -the other side of it- to bring up a neutral background, which can be
endlessly discussed with other academians.
How is this manipulating use of Habermas a *risk*?
I meant to say: there's a chance that letting Habermas speak on Heidegger the way he
does, Dreyfus himself avoids questions by staying in the background, and thus practising
his own philosophy - and i consider this chance a risk of losing Heidegger altogether.
Besides, Dreyfus and Habermas (who was in his youth a Heideggerian) might share what
friends of me call "the Haar effect". Michel Haar, who is also in the reader, once was
a 'believer', but seems to have abjured Heidegger. It is what happened to almost all
Heideggerians in Germany. Somehow like al those opposing the war Saddam, but almost
everybody became victim of the ongoing terror coming from their own leaders. Maybe now
they don't want to know, but it has been registrated. In fact, these renegades are the
most fierce critics, because they know that they lack faith in what they think and do,
while Heidegger remained loyal to his beginnings, even amidst the wildest accusations,
that still continue.
(it is this weakness (faggotry) that is seen through by Bush:
"He can run from his record, but he cannot hide." And the reason
why Bush will win.
rene
'Just lose it'
tympan ??
tympan
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