Heidegger is clearly an immortal philosopher who will not be dismissed. Part
of it is that his works are not a stable and immobile reference that we can
come to an agreement on as if it was so easy as to just treat his text like
an object that methodologically organizes our thoughts and makes them
adequate to some reference. Heidegger was one that made us all sensitive to
this latin adequatio ad rem or whatever it is in the old language. His
writing are like an adieu and withdrawal to all this, saying something
like... this is who I am and behind this brief appearance there is no why to
my actions here and my mind is unfathomable for all ages. To turn Heidegger
into a stable reference is to turn him into a metaphysical object that is
immobile and permanent which he with the most rigor made into a TABOO.
People who need to reassure themselves they are not stupid because they have
a hold of Heidegger's truth are really intellectually insecure. It doesn't
matter if the truth is positive or critical of Heidegger giving rise to a
"Haar effect". It's all discourse and weak pretentions, a school exercise, a
copying academic exercise for retarded little minds. If God is so lost that
we can't even remember or feel any nostalgia then we can grow up any time
now and take responsibility for ourselves and our earth. Where are the men?
Good question.
Heidegger's immortality... Like Nietzsche, who said, that after being found,
he would not easily disappear again. Don't listen to Heidegger or Heideggerese,
but listen to the logos itself. And if we do, THEN we can fight over things,
and 'interpret'. But as long as everybody listens to themselves, the logos
won't be heard.
It seems to me that comportment (verhalten) as a resolute holding out of ourselves in the open such as there is the appropiation of Ereignes as the illumination of a clearing is a lenghthening enlargement of our capacity to hear not our own thoughts but the outside so to speak, think and hear what Heidegger in GA39, which I just started to read this weekend, calls the fundamental tone of the poetic. A tragic tone (stimmung) is that which is heard in holding ourselves out ( hineinhalten) on the threshold, limit, door of the sanctuary where we experience the impossible as an anguishing turn, a corkscrewing twisting knarled like the roots of the earth whose mobilization is the very image of a sacrificial fire that Empedocles prepares himself for. Conduct (hsing) in this case is a bearing, a rooting dwelling (verhalten) that abides in letting beings be or come into the open of their own accord and then there is an attunement or harmonizing accord. It is this mood that is at the heart of enthusiasm for the natal (vaterland) and its destiny (Geschick), for the worlding of a world that releases a poetic itinerary as a historical event always sudden and unexpected (das Ereigneis des Seins). The vital impulse which is to say the corkscrewing anguish is the Heraclitean combat. GA 125 , calls this combat a harmonizing antagonism whose archetypal sign is the opposing direction of a bow brought into tension and ready to release its potential power (Heraclitus, fragment 51, 48). The poet thinks, poetizes and speaks in the flow of an ephemeral harmony (harmonie aphanes, fragment 54) and in Heidegger's mind here we have recollection (innigkeit, also means tenderness). So verhalten and conduct (hsing in Chinese) as flexible vulnerability is an ephemeral harmonization, recollection that prepares us for the fire of mount Etna. cf. on Holderlin and Heraclitus GA39, 123-...
Now wether this is hearing the Logos rene I am not sure. Perhaps it is closer to an attunement of phusis as a-letheia, nature in its loving withdrawal...
tympan
regards
rene
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