-----Oorspronkelijk bericht-----
Van: owner-heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx
[mailto:owner-heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx]Namens Tympan Plato
Verzonden: dinsdag 19 oktober 2004 2:20
Aan: heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx
Onderwerp: RE: derrida
>
>
>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
Tympan, Heraclitus was precisely what i wanted to write about a little more
after Dionysos and Heidegger's remarks about Otto's book and the elaboration
of the mask-theme in it by Otto according to Heidegger's proposals.
p. 189/90:
"Being, to the Greeks, means 'presence' [Anwesenheit] - parousia. Present this
demigod is absent, and absent he is present [west er an]. The ensign of the
present absent and of the absent present is the mask. It is an excellent symbol
of Dionysos, that is, metaphysically-Greek understood: of the original
relatedness of Being and Notbeing (presence and absence) to each other.
Conversely, precisely this symbol as Dionysos is a decisive proof of the truth
of our interpretation of the experience of Being [Seinserfahrung] of the Greeks."
(Yesterday i read in Nietzsche 1, that Nietzsche CALLS Dionysos)
From Dionysos as the ambiguous God to Herakleitos' identity in difference is not
far. See for instance the ambiguity of the Greek word bios, which means 1. bow
2. life (only with different accents) Herakleitos: "For the bow [toxon] the name
is life/bow [bios], the work however death. As to the ambiguity/identity of bow
and lyre, Heidegger comments: "in both, the diverging ends are taunted together;
this tension only enables just the launching of the arrow and the sound of the
strings, that is: Beyng [das Seyn]" (p. 124) That's surprising, not? Bows, arrows,
lyre and...Beying. Nothing thingly itself, it is (and in another way is not) in the
things. Not the unity of a common genus, but unity through difference.
(Also the relation of whine and ivy is very very strange - see Otto)
The problematic of the natal (Heimat) and origin (Ursprung) is so hard to see,
because "what you're looking for, it is near, already encounters you", and
because we're *not* at home there, as Hoelderlin writes, and because it is the
most forbidden fruit. Of this forbidden fruit, in which the National Socialists
were *not* interested, he is talking in 1934/35.
gotta go read Nietzsche with my students,
rene
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---
Van: owner-heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx
[mailto:owner-heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx]Namens Tympan Plato
Verzonden: dinsdag 19 oktober 2004 2:20
Aan: heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx
Onderwerp: RE: derrida
>
>
>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
Tympan, Heraclitus was precisely what i wanted to write about a little more
after Dionysos and Heidegger's remarks about Otto's book and the elaboration
of the mask-theme in it by Otto according to Heidegger's proposals.
p. 189/90:
"Being, to the Greeks, means 'presence' [Anwesenheit] - parousia. Present this
demigod is absent, and absent he is present [west er an]. The ensign of the
present absent and of the absent present is the mask. It is an excellent symbol
of Dionysos, that is, metaphysically-Greek understood: of the original
relatedness of Being and Notbeing (presence and absence) to each other.
Conversely, precisely this symbol as Dionysos is a decisive proof of the truth
of our interpretation of the experience of Being [Seinserfahrung] of the Greeks."
(Yesterday i read in Nietzsche 1, that Nietzsche CALLS Dionysos)
From Dionysos as the ambiguous God to Herakleitos' identity in difference is not
far. See for instance the ambiguity of the Greek word bios, which means 1. bow
2. life (only with different accents) Herakleitos: "For the bow [toxon] the name
is life/bow [bios], the work however death. As to the ambiguity/identity of bow
and lyre, Heidegger comments: "in both, the diverging ends are taunted together;
this tension only enables just the launching of the arrow and the sound of the
strings, that is: Beyng [das Seyn]" (p. 124) That's surprising, not? Bows, arrows,
lyre and...Beying. Nothing thingly itself, it is (and in another way is not) in the
things. Not the unity of a common genus, but unity through difference.
(Also the relation of whine and ivy is very very strange - see Otto)
The problematic of the natal (Heimat) and origin (Ursprung) is so hard to see,
because "what you're looking for, it is near, already encounters you", and
because we're *not* at home there, as Hoelderlin writes, and because it is the
most forbidden fruit. Of this forbidden fruit, in which the National Socialists
were *not* interested, he is talking in 1934/35.
gotta go read Nietzsche with my students,
rene
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---