Re: nietzsche's secret








The objects are in a sense 'indeterminate' since they cannot be moved about
like furniture, wild horses, or perhaps they are like soft fluffy clouds,
subject to extraordinary breezes, gasps out of the gulf. They are
indeterminate because they are absolutely immediate: the first raindrop or
snowflake is like that, perhaps the first of anything. The 'thing' is
primary because it is the only real object which can change what is inside.
These objects during their moment of vision are not sensed as objects but as
the thing which is touched, or which touch has suffered.

What is therefore fundamental within consciousness [being] is an object-like
thing, or thing like object, but not simply any object but our ownmost
object; the one which cannot be outstripped from ourselves.




It sounds really fuzzy this 'thing' are you sure you are a scientist? It's your dream I think John that stays away as it unconceals itself in your courageous attempt to put it into words but maybe that is too much interpretation and impertinent curiosity. Somehow they have this intimate quality that suggests the warmth of a secret or a transparent veil that is an invitation to more of the same. It's the kind of non-sense Heidegger writes all the time just beyond the edge of empirical reality yet touching somehow and so a verifiable crisis of reason you know. Your 'thing' blends right in John even if there is something missing there that doesn't quite connect and come accross and creates an unfortunate distance between our thoughts. In (re: incubation) I was talking about much ado about nothing and it goes on and on and I wonder about its 'effect' on a person's mental spirit and physical well being. "Nihilism and the History of Being" is a pretty interesting article in NII 335-98 the end of volume four in the English _Nietzsche_. I just want to add some thoughts to yesterdays post that remained behind in the back of my mind as they are stubborn like Zarathustra's ass;-- hidden in his cave that the 'higher men' bowed down to worship. It was this that sent Zarathustra into horror and shock after he had spent so much time gathering these men and overcoming THE temptation of pity as he interacted with them. Like an ass thoughts can remain in the depth of a biting darkness without light and barely hint at the possibility that they could in fact be bright: "Along with this remaining-unthought, we are at the same time invoking the history in which there is nothing to Being itself. By contemplating the "unthought" in its essence, we come close to the essence of nihilism proper (eigentliche Nihilismus)." Of course for Heidegger this is not a neglect of thinking that needs a better hold in a conceptual grip in order to finally think that which remains to be thought as if we wanted to force out that which was withdrawn. No, the idea is to acknowledge a "staying away" (Ausbleiben) as the refusal to show that it is and dwell with it in a non agitated manner even though perhaps there can be certain tender moments that are symptomatic of communications with this strange attractor: "The matter (die Sache) stands with the concealment of the essence of unconcealment. It stands with the concealment of Being as such. Being itself stays away." This doesn't mean that Being is kept away in a sort of segregated place out of reach. No, the default or failure of Being to appear (Ausbleiben) is a veil which is what a house language that is sheltered like Being can become at its finest which would make it a 'representation' of a fourfold and a true dwelling place or Da-sein. So 'there is' (il y a) nothing: "This veil that vanishes for itself, which is the way Being itself essentially occurs in default, is the nothing as Being itself." I think it's interesting to note in this text looking towards Contibutions that Heidegger is also describing this withdrawal as a letting go or abandonment (Verlassenheit) of beings by Being. In Nietzsche's language what one comes up with is a "pathos of distance", a space is openning up, there is a room that is hospitality itself perhaps that N would describe as an "order of rank" where everything splits apart and separates and this very separation is the differentiation that distinguishes a singular taste that is so particular that it borders on the unexpected and is completely beyond imagination and yet its a generative grammar or fecund source, pulse of linguistic life. So staying away that abandons beings and just lets then go their own way during a kind of ecstatic breaking apart Heidegger writes that in this regard "there comes to be a relation to something like a place [...] That place is the shelter in which the default of unconcealment essentially persists." And furthermore, "The staying away of unconcealment as such and the staying of concealment essentially occur in a shelter which is the very abode for the proper essence of both. But the staying away of unconcealment and the staying of concealment do not subsequently search about for an abode; rather, the abode occurs essentially with them as the advent that Being itself is. The advent is in itself that advent of their abode. The locale of the place of Being as such is Being itself ."


Tha locale Heidegger finally writes is "the essence of man" or "the Dasein in man" where he stands in the sense of an "ecstative inherence" which he writes is "the essence of thinking".



Yes,
tympan





No,

John

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Re: nietzsche's secret, John Foster
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