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Van: owner-heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx
[mailto:owner-heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx]Namens
GEVANS613@xxxxxxx
Verzonden: woensdag 3 november 2004 12:51
Aan: heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx
Onderwerp: Re: all or nothing at all
In a message dated 03/11/2004 08:29:40 GMT Standard Time,
michael@xxxxxxxxxxxxxxxxxxxxxx writes:
Kenneth called out from the desert:
> "Why is there anything at all? Why, rather, is there not nothing?"
Indeed, Ken'th, this is the most beguiling question that screams its silent
scream whenever any real thinking takes place whether the question is
addressed or not.
Jud:
People can scream their heads off as much as they like. Screaming gets one
nowhere.
The answer to the question: "Why is there anything at all? Why, rather, is
there not nothing?" is
as obvious as the nose on your face. There HAS to be something, because
*nothing* does not and cannot exist."
This is the answer by Leibniz. Rather there is sthing than nothing,
because, as he says: "The nothing is easier and more simple than any thing".
To metaphysics the decision FOR being, AGAINST the nothing is already made.
Leibniz founds it by the principle of reason, or -which is the same- by the
urging character of the monad: it is exigent of being (exigens essentiae),
or simply: will. All its possibilities reach for actualization, indeed, as
GA26 says, like a bow in tension. In that case, the nothing is always already
left behind, never a real option.
What in Leibniz is hardly threatening, becomes apparent in Nietzsche.
Here, willing is confronted with the nothing of meaninglessness, which is
either overcome (active nihilism), or itself overcomes the impotent will
(passive nihilism). But also to Nietzsche, the nothing is not a real option.
(but a counterweight: "This world is the will-to-power -- and nothing beyond")
This 'and nothing else' is also needed by science for being able to indicate
what it is that is investigated by it. Science investigates beings - and
nothing else. Still more than for metaphysics, is for physics the nothing
a lousy nothing. It points away from itself. Like Being hides.
In Heidegger the nothing is the in-evitable mark of the hidden need that is in
the oblivion of being. And not to be overcome, via the essence-act distinction.
The possibility/potentiality of Da-sein (being-the-Da) is no longer sthing to be
realized, but rather all actuality is to be taken back into possibility
(a possibility that is higher than all actuality, and therefore not reducible to
a metaphysical modality)
Only the religious and other types of trannies believe in *nothing,* because
their desert God was supposed to have created the earth and everything on it
out of *nothing.* Well *God* didn't NEED to create the earth out of
*nothing,* because *something* ALWAYS existed and always will. Nothing has NEVER
existed and never will. If *God* DID make the earth out of *nothing* then he was
pretty stupid - for there was lots of *ready-to-hand nothing strewn about
the universe billions of years before the gaseous matter which became our
planet came together and cooled down and gradually solidified
Creating the world, or the universe, would then mean: creating this whole proces.
One can see from this line of reasoning, that the widerwille to metaphysics,
better: to a limited notion of metaphysics, takes away the possibility (!)
of a more fundamental, although inconspicious, nothing. The above notion
of eternal presence, excluding the nothing, is of course of metaphysical,
blairing theological provenience. Note that the man, against his will, is
implicitly referring to Being, while he thinks he's talking of and limiting
to beings. But he simply takes over the results of scientific investigation.
Apparently though, without understanding them. (*possible* worlds etc.)
--
in-evitable: un-umgaenglich
but at the same time: in-accessible, un-zugaenglich
all vain efforts to escape fall back into meta-physics, hidden for the eye
by its own widerwille. Hate makes the eye shrink, and perceive a small area
(onesidedness), but with extraordinary clarity. Like a prisoner with only
a small outlook. Or like
Because widerwille cannot be resisted - it is feeded by resistance - one
maybe should 'sympathize' with it, go along with it?
hm..
rene
Michael:
What does it mean -- to be? rather than -- not to be?
Jud:
It doesn't MEAN anything. It is the simple awareness of the fact that
something exists.
Something cannot NOT exist - so there is no ontological alternative to the
fact that X exists as X.
Michael:
[The question: "Why is there anything at all? Why, rather, is there not
nothing?"] " is imminent and
immanent, shivering on the brink, whenever a being is present, taken for
granted as be-ing the being that it is. Taken for granted: what a tissue of
possibilities for thinking this innocent phrase contains; what grants?"
Jud:
The question: "Why is there anything at all? Why, rather, is there not
nothing?"] " is imminent and immanent, shivering on the brink, only for the
religious - for Bushites and Baptists and Blairites and Shiites and other
transcendentalists who have faith in the voodoo of *Possibility.* The concept of
*Possibility* is a nonsense. The preconditions for any entitic event are
already existing before any event happens. The notion of *possibility* is only the
inadequate ideational unawareness of humans as to the nature of these
antecedal existential modalities.
Objects are NOT *taken for granted* - objects are *taken as existing,* for
plainly to do the opposite, and to take non-existing objects as existing, [or
as non-existing] would be sheer lunacy.
Regards,
Jud
Personal Website:
_http://evans-experientialism.freewebspace.com/index.htm_
(http://evans-experientialism.freewebspace.com/index.htm)
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