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)
Oh yes I am surprised as we write. We are opening up Heidgger in a way that has not been done on this list. Would you say that the release of a vibrational tension or antagonistic harmony then is destiny? Everything then has its destiny in so far as each thing no matter what its is has this vital impulse or life developing inside of it. Schelling in his book on mythology and other places talks about the pythagorian dyad and Boehme would say each thing has both justice and mercy working through it and unfolding with it. Read Schelling rene he puts all the emphasis on seeing how non-being and being create together a sort of anguish whose image is the flicker of a flame or a corkscrewing vine. It's the drunken magic of nature, the lilting ebb and flow of life, the contraction and expansion of the heart. The withdrawal that appears whose dissappearance leaves its traces as sign making activity is an indicative evocation that is a poetic thinking at the heart of Heidegger's mature writings. Dasein is not able to speak at the threshold of a limit-experience that is not the subjective expansion of a substantive intellectual property. Dasein can only make a symbolic gesture towards a saying that is yet to come since it is nothing but possibility of lingusitic culture and so natural like a child before the age of seven or so. Dasein's potentiality is its youth, its own beginning. In an essay on _Foundation of Empedocles_ Holderlin at the beginning writes the the tragic ode has its beginning in the supreme fire. The fuel is surely our own substantive thoughts that would have made up the richness of a bright intentional life but now are the ashes whose illegibility we hopelessly try to decipher. Holderlin writes that what tragic drama exposes is an excessive interiorization or recollection which is its foundational tone. Empedocles is the child of the most extreme antagonism between nature and art.
tympan
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
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