Heidegger

Cologne 04-Aug-2008

michaelP schrieb Tue, 29 Jul 2008 14:38:39 +0100:

> Allen sings:
>
> > Ah, Michael. Your melodies as usual move me ( as in “Give me the
> > beat boys and free my soul, I want to get lost in that rock and roll
> > and drift away. . .And when my mind is free, you know a melody can
> > move me. . . “
> >
> > As is often the case, my inveterate laziness led me to speak of too
> > many issues in my post without benefit of proper transitions. Let’s
> > take my insight about Spinoza first, then I must interrupt for a
> > lunch date.
> >
> > Spinoza leaves us with an appealing vision of non-sectarian piety
> > which shows itself only in how we treat other people. Notice,
> > that’s not necessarily the be all and end all of piety, but only how
> > it shows itself, the telos of its phenomenology, so to speak. He
> > himself continues (in the Tractatus) to exemplify such piety, to show
> > it, to teach it, in a thoroughgoing critique of the Old Testament as
> > only a Jew could critique it. It’s like certain Jewish comics (Lewis
> > Black being the best example) who are able to critique as well as
> > show the basic value of Judaism in contemporary life through their
> > comedy.
> >
> > The Tractatus demonstrates the proper way to read the Old Testament
> > in order to bring out ( show, teach, display) God’s word within, as
> > Spinoza himself defines it in a number of places. This is precisely
> > the function of the rabbi
> >
> > I see myself in typical burlesque hyperbole as practicing
> > (teaching/writing) philosophy in the same mode. The title of the
> > book misses that and what’s worse gives off the scent of blood
> > (deceptive, as it turns out) which the Juddian sharks pick up on and
> > so on and so on.
>
> MP: Allen, I’m afraid my knowledge of the thinking of Spinoza is minute and
> aside from a quick dash to Wikipedia [and I fel too weary the mo for any
> kind of mad rush] I can only recall a few mentions by Althusser in Reading
> Capital whereupon Althusser sees the much-neglected Spinoza as a fundamental
> precursor to Marx particularly as regards Spinoza’s separation of the
> thought object of knowledge from the real object and thus credits Spinoza
> with treating reading in a revolutionary manner (itself a precursor to
> Althusser’s notion of the difference between a ‘religious’ and a
> ’symptomatic’ reading). And this brings us to notions of critique and the
> ‘positions’ or positioning of voices. From the above it would seem that
> Spinoza’s critique produces itself (piety) in exemplifying itself in its
> very reading of the text that speaks of piety. A critically pious reading of
> the words of piety? Is his text meant to spark off a midrash? How does
> Spinoza’s word (the word of man) become/dwell in/take on god’s word?
>
> Is this (if I have even the slightest insight here) somewhat similar to
> Heidegger’s word becoming the voice (called/evoked) of the gift of be-ing?
> And isn’t this bound to be in the form of some kind of absence (the
> forgetting, the hiding, the self-sheltering, the lethe, the a-a-letheia)
> since be-ing is not. Does not god refuse to show his self ((sur)face,
> appearance) to Moses once the burning bush has gathered Moses’ attention
> (not just another infernal fern)? But the refusal *is* a refusal and shows
> the god in hiding. And, correspondingly, be-ing’s withdrawal is perhaps the
> way be-ing draws close in the conversation with man the caller…
>
> As for titles: it sometimes surprises me that authors generally do not
> follow the example of composers in naming their pieces (sometimes) in the
> form of the form of what the piece is, e.g., string quartet, or sonata in F,
> or lieder, or prelude and fugue, etc. So, we could have say, book in 10
> chapters and 547 pages with index, etc. Although I jest, I wonder whether
> there is a problem with your title; it’s merely a title; sure it should draw
> in, call in, bring in the reader, but wouldn’t such a reader (as you would
> have read your book) read the blurb, judge the reviews, gaze at the
> price-tag, etc, too? You want(ed) your book to be a living-philosophy, a
> thinking-along-the-way that finds its path, its mark (reading Heidegger) in
> its very writing/reading (being a jew). Does it not achieve this? For me
> (and my friend who loves the book) it does. Nevermind the mindless sharks,
> Allen, and go back in the water again (and grow fins).
>
> > AS: But as my mother used to say, “Call me ‘Pisher,’ but with your
> > mishaga’as you’re lucky to be working at all.”
>
> MP: Ha. I love your mother already. And, if the pisher-juddian sharks were to
> rule they’ve have us (mishaganeh jews who dally with Heidegger, whether
> writing books or composing operas) arrested for being bad jews…

ME: Apropos composing operas:
“The word “quivering”, like many other words in our language, is now
usually used in a pejorative sense. “Quivering” is regarded as a
description for that which is not firm, which shakes and trembles
(perhaps with fear) and thus is not steadfast, robust and sturdy. The
earth may shake and quiver in an earthquake that brings destruction. A
person or an animal may quiver with fright or agitation (the OED quotes:
“His hand trembled and his flesh quivered.” 1869), but perhaps also with
sheer, overbrimming vitality. The quivering or rapid agitation of the
prongs of a tuning fork allows a pure tone to resound. People quiver
with emotions resonant with a situation. Every situation is resonant
with the quivering of a mood which attunes those who are currently, i.e.
temporally, in that situation. Quivering is the hearth in whose radiance
the attunement of moods can come to resonance. We can understand
quivering from the attunement which resonates with it.

The wesende of music is quivering as the attuning of a mood. A mood is
the mode or colour of any given situation. We are open to this originary
quivering and can therefore resonate with it in an attunement or a mood.
Quivering’s attuning is not based on any feelings or sensibilities, but
rather, all feelings and sensibilities stem from an attuning quivering
within whose resonance feelings as such can be felt.”

_-_-_-_-_-_-_- artefact text and translation _-_-_-_-_-_-_-_-_-_
_-_-_-_-_-_-_-_-_-_-_-_- made by art _-_-_-_-_-_-_-_-_-_-_-_-_-_ http://www.arte-fact.org _-_-_-_-_-_-_ artefact at t-online.de _-_-_-
_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_ Dr Michael Eldred (c)_-_-
_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_

Posted on Sunday, August 10th, 2008 at 6:00 am
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