Monday, October 21, 2019

The Journey to the Guiding Aim of Being

The Greek sense of truth which came down to Plato (to “Socrates” in the Platonic works) seems to be a pronouncement of an admonition to remember what had happened. So that the night world, with fire washing over the filthy and sinewy arms of a Spartan soldier, might be recalled when asked about. Yet, better, the fur of some shrewd and man-killing brute in the forest of Artemis, the butcher who welcomes blood as dew drops in the dawn, at the primordial gate, is meant to hold back from the waters of Lethe. She prefers the waters of the divine ichor or blood to the black water of Lethe that reflects only the hazy forms of un-faced shapes on its passing ripples. Something that was asked about, instead of sliding into oblivion, was remembered. The notion of sight is discriminated by Socrates, and comes apart and is doubled into eyes and eyes of the soul. The work with the name Heidegger analyzes Husserl’s account of “categorial intuition” as still part of what has come down to Husserl of the human deposit. This deposit permeates all human things and is not to be regarded as something obvious or, as knowledge transmitted only from teachers to students. It is what everyone “grows” into when they find themselves being. Heidegger speaks of the “analogy with the senses”. Husserl does not, according to this view, grasp that nothing is something for categorial intuition. Nothing is a phenomenon of the categorial intuition. It is part of the "something as something" structure of language. A predictable which can be true or not true. The possibility of it not being true is due to something as something structure itself which is part of daily life and controls daily life. Daily life is impossible without being able to discriminate the true from the false. Human beings might be conceived to survive in an anarchy of confusion over the true and the not true, not knowing if sleep is necessary or not, if this or that thing is food in the sense of something that brings nutrients and maintains health, and in every basic sense of common dealing where one takes truth for granted. This (something) is food (something). Everything might disappear, and no longer be remembered, and the human being itself would disappear. Thus the curious saying of Aristotle who remarked about the ancients that they constantly had the anxiety that being would go away. 

Truth in Heidegger is not truth about the remembered images. Even if to maintain a world they have their place. In this sense of going back to the open where the images show up, it is said that Heidegger is prior to consciousness in his “guiding aim.” Things soak into being as they reflect the light in colors and come to be for truth as what is not forgotten. The open field is Da, and the beings showing themselves Sein. In this sense the Da or the open field, is the mystical ground of “not being” which itself can not be said rightly. The mystical ground of not being is the obstruction to Event. It is the place of energia or the Godhead where the store of what must be is held forever. For example, that the things that have happened, can not not have happened. Or the long discussion from the middle ages to Frege and Russell which conserves logic as a Cartesian prelapsarian wonder: as what first is pulled out of the chest of man to make woman or unthinking flesh. Geist is vastly more powerful with the anglo-sphere than it was in the German because the German mind was permeated with the truth of Geist, with the knowledge of being in it. Thus in being reactionary, in drawing towards the worn out truism of the triangle which must have three sides, it was revolutionary because it most of all held the whole of the world as it had made itself before itself. Whereas the imbecile Anglo-sphere (where there is no philosophy, cf. Arendt's letter to Jaspers) only in its most brilliant representatives, but never as a world, came to grasp its own unconscious workings and remained, as still today, absorbed in hallucinations and all forms or derangement concerning the daily dealings which no longer operated under the power of intellect, but were stupidly still dreamed to by the world. Of course the alien forces of the experimental science moving within the forces of the field of the opening overran and constantly forced a minimal awareness of the true situation onto these beings. Sometimes in the form of bizarre irregularities such as the addition of “dark matter” or the issue of the “nothing” that was not accountable in terms of the rigour of a physics tied to the current ability to make measurements. Because the world, that which is visible or conscious and remembered, issuing from the obstructive field of the opening, suppress, as by popular opinion and common sense, the true situation. The situation, which, the super subtle genius of a few could still grasp, but which, as a world, as what was a field of opening, went under with the war and survived only in its isolated children such as Heidegger, Marcuse, Arendt, Strauss and many others who no longer had a world to support the spontaneous life of their being. 

The guiding aim of Husserl and that of Heidegger is our main issue. Both these come from the German field prepared by Kant and Leibniz and Nietzsche and others. Later on by Brentano, Cassiere and Dilthey and many others. 

Simple problems: 1. The guiding aims are products of worlds (“cultures” in something murkily like the sense in which culture is brought out as, not only prior to, but simply effacing of, nature, in Boas, and the sense of culture as civilization in Spengler, and the “multiculturalism” of Dugin who is the most subtle and powerful representative of this thinking today). However, a descent from a world is impossible so far as a “guiding aim” speaks from being. Because being is prior to the Da and the Sein, or to the Open field and the knowing in it of its world. 

2. If a “guiding aim” is strictly a term that claims descent from the thought of being it can not be said of Husserl’s Phenomenology. However, Heidegger owes its formation to this Phenomenology. Again: The claim of a genetic efficacy must be removed in a pure historical account of a world with respect to the “guiding aim” of being. In other words, it can’t be said that “being” is something that “knows better” than did the last part of the unfolding of a historial world as the conscious unfolding of the Open Field of thought (cf. Was Heist Denken). 

3. Howsofar must one proceeding this far learn the throwing away of names? Because in the Greek thinking names go with faces, and the face of the world. The throwing away of names means that we speak about what is a matter for daily life, and then abstract, for instance by speaking of human beings, and not only thinking of what was seen, into the world of meditation or abstraction. Thus we meditate on the abstracted thing as a thinking. The two name different things, meditating on the abstraction is the problem of whether certain froms of intelligence bring us benefits, but it is also what is thought in the sense that all issuing into consciousness from the Open Field is thought. But, not all is meditation in abstraction from what is seen and is to be remembered. How is a Phenomenology which knows that the “two suns” that of the immediate vision, a small image in the sky, and that of reason, the large body at a distance, both are different datum issuing from an unknown region? The nothing of the pure black of the intellect, as though everything with color were removed but consciousness still envisaged, is remembered and set alongside the Open Field. This nothing is no psychological nothing, it is a natural nothing viewed by the psyche, except the psyche can no longer be what sees only in the inner region, but it is as much the eyes and ears in a sense-deprivation chamber. However, this chamber is the universe that is “nothing moving faster than light” (In the thoughtless explanation given by the popular physicists to the lay public concerning the account of cosmic expansion of the “heat event”.) These examples concerning physics are unnecessary, but only illustrative, concerning the major themes. What is established belongs to thought, what thought, as what grasps what issues from the Field of the Open, and this in turn is what belongs to being.    


The book edited by Strauss, which includes a part on Heidegger that is not written by Strauss. There the simple claim that Heidegger must be putting forward a claim to “know better” than the earlier thinkers is put forward. This claim, however, is not a claim which Strauss in his considered thinking can aver. For the issue is more subtle. However, it seems inescapable that the “guiding aim” of Heidegger must in some way claim a “higher” ground. This is at least so from the point of view of its survival as a teaching in the world. Even though it must say that being as such can not be regarded this way. On the other hand, Phenomenology, which we will now leave off as treating as a guiding aim, never claims to issue from being. It claims, rather, to issue from the overcoming of logic in its connection to history, and the problem of the impossibility of induction (which the older Russel recognizes before fleeing philosophy, surrendering his claim to the reality of logic (ergo, admitting its status as mere form of "math" [which no longer has any serious meaning outside its immediate efficacy for experiment (& "world" of daily "dealing")], and entering politics with the enthusiasm of a death-bed convert to religion) and the existence only of “special cases”, that is of things which happen only once and thus can not be regarded as being built up from. The whole of the phenomenal world is singular rather than particular under a universal. Inclusive also of the thinking of particularity under universality, even with respect to mathematical units (whose status as [consciously abstracted] part of the intellect itself is thought in the singularity of a “special case”, namely that of the unrepeatable whole. We remain well aware of the modern interpretation of the made-thing, the Tatsache or fact in connection to the repeatability of experiment and corporate (cf. Quine) or collective human experience which brings within a world credence to the collection of knowledge under the apparatus of an epistemological (in the vague British sense) oversight throughout the generations of the techne art (or so-called “sciences”).

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