Heidegger

In a message dated 6/2/2008 5:07:40 PM Eastern Daylight Time,
allen.scult at DRAKE.EDU writes:

>allen scult wrote:
>
>> Pardon for the unwarranted intrusion. The following occurred in the
>> course of my own researches and I thought some on the list might find
>> it interesting.
>>
> > In “Plato’s Sophist,” Heidegger says,
>>
>> “Thus it happens that this dialogue manifests a peculiar
>> intertwining. Precisely on the path of a reflection on the Being of
>> beings, Plato attains the correct ground for interpreting the sophist
> > in his Being.”
>>
>> The problem at issue here is how can philosophy obtain, get to, the
>> true ground of its being.
>
>the problem as stated begs the question of whether philosophy ‘itself’
>has its own ground or whether a philosopher as presented just stands on
>the ground of the presenting philosopher. any attempt to see philosophy
>as a disguised autobiography would incline to the latter view.

Nice point Joseph.

I would say for both Heidegger and myself(!@#), philosophy itself is
a “basic movement of factical life.” So as a phenomenologist, it’s
the MOVEMENT I’m following irrespective of the precise nature of the
content. The way of philosophy follows the sign(s) of the formale
Anzeige both to and fro. Such indications are all we have regarding
the Being of beings no matter who we are, but the philosopher
qualifies himself as a reader of such signs, especially the sign that
he is (”I am a sign that is unread.”).

Regards,

Allen

No, Guys, not “autobiography” but true “confession” as Nietzsche would have
it. Autobiography has the best to say about *autos* whereas confession digs up
the dirty bottom and which philosophers are not fain to do. You never, for
example, ever found Heidegger in his philosophical autobiography make mention of
his stumphing one of his Jewish young lady students except all his soiled
linen does in fact hang out in the world as a process of dasein. In other words,
dasein is confessional if you know how to read its subtext as a form of
cathexis. Without confession the true ground of being perdures in *Lethe* and thus
remains banned to syneidesis.
Bernard

>
>
>> In order to even approach this task,
>> philosophy had to first establish itself as the science of the
>> sciences, the “true science,” as far as science goes. This, of
>> course, was Husserl’s undertaking, but even if successful, Husserl’s
>> way of seeing does not give philosophy a way to look in on itself,
>> that is to see ITS own way of seeing as it shows (or claims to show)
>> science’s way of seeing. The only way to accomplish that is for
>> philosophy to “look at” its own way of showing itself, that is its
>> character as a phenomenon. And at the end of the day, we must
>> conclude, and thus join Plato in recognizing that philosophy is a
>> rhetorical phenomenon. And then/so, the next step is for philosophy
>> to understand, or to engage in understanding itself as a way of
>> speaking(Precisely Aristotle’s project in the RHETORIC according to
>> the Jewish interpretation). The question then becomes, can
>> philosophy “hear” (I almost said “see”) itself from inside itself?
>
>
>
>
>
>–
>Philosophy is, after all, done ultimately in the first person for the
>first person. — H-N Castaneda
>
>@^@~~~~~~~~~~~~~~~~~~~~~~@^@
>  http://what-am-i.net
>@^@~~~~~~~~~~~~~~~~~~~~~~@^@
>
>_______________________________________________
>heidegger mailing list
>heidegger@an-archos.com
>http://an-archos.com/mailman/listinfo/heidegger_an-archos.com
>http://heidegger.an-archos.com/

Posted on Sunday, June 8th, 2008 at 6:07 am
comment | rss 2.0 | trackback