Wednesday, March 29, 2017


Horizon in Thinking the Dislodging of Will


Paragraph 18

When the being of beings proffered itself as the objectness of objects, the Geschick achieved a previously unprecedented decisiveness and exclusiveness. But the decisiveness with which the essential provenance of being withdraws also corresponds to this proffering. Namely, if ratio as
Reason, that is, as subjectivity is the wellspring of ratio in the sense of ground/reason and its demand to be rendered, then the question of the essential provenance of being as objectness cannot find a site within the domain of ratio. Why not? Because through ratio as subjectivity we see the fact that and ho
w Reason implies the fullness of every possible rationes, of every foundation. What is transcendental about Kant’s transcendental is in no way a procedure invented by human thinking. Just as what is transcendental about this method peeps back into the φύσις of the Greeks, so it points forward into the newest epoch of the Geschick of being. For the dialectic which one finds in the metaphysics of German Idealism is grounded in the transcendental method implied by the objectness of objects--that is, by the being of experienceable beings. When one thinks this dialectic in a being-historical manner as transformed into historical-dialectical materialism, one sees that it determines the contemporary history of humanity in a manifold manner. In our age the world-historical conflict has come closer than the short-sighted, political and economic power struggles would like us to think.    

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The essence of causality is Power. The “objectness” is being that is not without reason. It is the manner of being, of a being, that has possibilities. Only the object, strictly speaking, has with it the possible. Though, rightly said, the object can not be without the possible. No object is without the possible. The “objectness of the object” bestows to all objects the possibility of being a cause. It is the thinking of the cause that is the essence of mortals when they hear the call of the Geschick that ”achieves”  “a previously unprecedented decisiveness and exclusiveness.” And this is the withdrawal of being as the undifferentiated being of beings. The last accusation or motif, is the thinking of cause as cause. Insofar as the human remains the subject of the Geschick, and the House of Being is still not what has left its resting-place, the essence of its truth is Power. 




Vor-wurf is accusation, but its tonality when it is problema and motif is not the guilt of the sinner, but remains enigmatical because it is alien, but it is what “is now not destroyed”. It is us in so far as we are the History of this Geschick. The far-ranging power of the Geschick of the “atomic age”, of a Fermi, reaches into causa when causa has become the unintelligible region of the possibility of physical theory. The Power is the only end, when all ends have been dispelled. All ends, are the ends of the animal, and only the Power is the essence of the human, that still remains futural. Only the human is futural, through the possibility, which is the futurity as Power. All ends correspond to the coming-forth of beings as beings, as what is not pure Power. Power reveals its essence only when science withdraws. Science was a knowing, which was intelligible. The intelligibility was according to the essence of man, the rational, ratio as the Greek ratio of identity. 








“Namely, if ratio as Reason, that is, as subjectivity is the wellspring of ratio in the sense of ground/reason and its demand to be rendered, then the question of the essential provance of being as objectness cannot find a site within the domain of ratio. Why not? Because through ratio as subjectivity 
 we see the fact that and how Reason implies the fullness of every possible rationes, of every 
foundation.”




The text which is called Heidegger is also the chief text of the genus of Historicism. This Historicism Heidegger calls a “presupposition” of Heidegger (the text is meant in both namings). Leo Strauss gives the usage herein upkept when he understands Historicism as “radical Existentialism”. Reason, the intelligibility, is still, prior to Existentialism, thought as the essence of man, as the knowing animal. But when ratio becomes cause, “Grund/reason” as the withdrawing science of being as cause under the knowing of the mortal being of man, Existentialism supersedes the thinking of the “bifurcation” through the projection of the “presupposition” of the non-Greek logic. The non-Greek logic was first thought by Husserl, and in a sense it was demonstrated. But it is prudent to say “presupposition” because of the great difficulty of the turning point of this thinking. “Reason implies the fullness of every possible rationes, of every foundation.” For Existentialism the foundation is presupposed as a myth, because there is nothing that corresponds to the end, to any end, which is animal thought. The cause is also the animal thought, the telos or end, to reiterate, when it is what no being is without (under the Principle, that is “mighty”, macht, of Leibniz, as it has come-undecayed, in the final epoch of the Geschick.) What is now, just now, the undestroyed, can be thought according to the end, which is Power, to no end, without stop, like the stone of facets, which is world horizon. Under the thinking of Nietzsche the resentment is the doctrine that says the past is not overcome by the turning of the facets which is the spectrology of perspectives. Something might be said about Life-giving Lie vis a vis end as pure causality. This would require certain niceties and a discernment which we do not now propose to raise.





 

“Just as what is transcendental about this method peeps back into the φύσις of the Greeks, so it points forward into the newest epoch of the Geschick of being. For the dialectic which one finds in the metaphysics of German Idealism is grounded in the transcendental method implied by the objectness of objects--that is, by the being of experienceable beings. When one thinks this dialectic in a being-historical manner as transformed into historical-dialectical materialism, one sees that it determines the contemporary history of humanity in a manifold manner.”





Nietzsche overcomes this “contemporary history of humanity” to the extent that he raises relativism to a ultimate statement about the futurity of world-perspectives. In Nietzsche, as such, there is pre-phenomenological thinking. This leads to the thinking of Will to Will within the horizon of the limitation of the resentment-thought. It affirms time as what the Will to Will only in “lie” comes to become, as what circles in Sky. Time remains thought as pure cause under various guises of the Power thought, as the thinking of Power as the futural resting in the horizon threshold, which is the Earth. Eternal Return still thinks the Earth according to the Sky, as a vortex over the abyss sustained as what floats in the music that is always Willed to play again from the start. 



“Contemporary history of humanity” remains an opaque statement, since the thinking of so-called releasement in Heidegger isn’t obviously located, but only, so to say, raises itself at the sill of the End of History. The double thinking of what holds sway, in the “being-historical” and what is presupposed in the “radical Existentialism” is the context of the present study. The abeyance of the phenomenological thought is an horizon without an end, excepting that the Will to Will is thought in what Husserl calls the waiting to see “what the point of it all was” still is ghostly and lets its spirit show. The dislodging is also in abeyance as to its possibility, which would be no possibility of cause and effect.

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