Subject: Re: Heidegger and the Hebrew Tradition
Date: Wed, 6 Jan 1999 11:25:47 +0100


bob,

how much of all this  (what you say) is
Hebrew/Christian/Catholic/abendlaendisch... tradition?
how do we (!) manage it? I mean, not only how did H. manage it...
to say: all this is fetishistic, ritualistic etc. may be not only failing
the _facade_ H. and that which is behind it but it presupposes there would
be a _clean_ solution for all our (!) shamanic, fetishistic etc. thinking.
Just think about how much fetishitic, shamanic etc. there was/is in the
marxist tradition (and what about the Hebrew/Christian/... in Karl
Marx...?!)
so, let us think about this
me too I have my peasant roots (as you can see in my homepage)
kind regards
rafael


-----Ursprüngliche Nachricht-----
Von: bob scheetz <rscheetz-AT-cboss.com>
An: heidegger-AT-lists.village.virginia.edu
<heidegger-AT-lists.village.virginia.edu>
Datum: Mittwoch, 6. Januar 1999 06:28
Betreff: Re: Heidegger and the Hebrew Tradition


>Rafael,
>
>so...h's linguistic posture,
>his instinct feel for the verbum is, after all,  "worshipfull,"
>fetishistic, ritualistic, shamanic?
>his affinity,  pre-literate, as the ot j tradition,
>rc-ism, pre-soc's, ...(gulp) nazism?
>his prejudice against metaphysics, the immemorial peasant
>suspicion of analytical/structural, city-thinking,
>and, prediliction for language qua substantivization,
>mythopoesis?
>
>the aesthesis of b&t is not rhetorical, for sure,
>and certainly not scientific;
>but theo-nomical ?
>... a pre-structural theological verbum,
>language qua event, hocus pocus, ritual...
>
>mh, the legitimate spawn of pio nono, no?
>the ultimo cartucho of counter-reformationism?
>
>please not to mistake my tone,
>...a bit of a peasant myself, eh
>
>bob
>
>-----Original Message-----
>From: heidegger-AT-lists.village.virginia.edu
><heidegger-AT-lists.village.virginia.edu>
>To: Rscheetz <Rscheetz>
>Date: Tuesday, January 05, 1999 10:47 AM
>Subject: Heidegger and the Hebrew Tradition
>
>
>>
>>Dear all,
>>
>>this is part of an e-mail exchange between Allen Stuart and me. Allen
asked
>>me to make it public. I hope you will enjoy it.
>>Rafael
>>
>>
>>Dear Rafael,
>>Sorry to be so long in responding, but I was away over holidays. As I work
>>to catch up, I have only time for a short response to the following ( more
>>later):
>>
>>Prof. Dr. Rafael Capurro wrote:
>>>Dear Allen,
>>>Thanks for your mail.
>>
>>Allen: >> I think certain passages in the "J" document in the Hebrew Bible
>>speak
>>>their message in a way which gives rise to a certain "worshipful
>>>orientation" (Heidegger calls it "Hingabe" in his reading of of the
>>>medieval mystics) to the words of the text.
>>
>>>I agree. There is a connection between this attitude and the reference to
>a
>>>_message_ (angelia) to which H. refers in his late writings (Conversation
>>with
>>>the Japanase) as pertaining to Hermeneutics (in the sense of
proclaiming).
>>This
>>>was not considered by Gadamer, who is only interested in interpretation
of
>>given
>>>(!) texts. Re-velation has the character of the new and unexpected. I
>wrote
>>some
>>>criticisms on Gadamer (you can find them in my homepage. Hermeneutik im
>>Vorblick)
>>
>>The passage you refer to in UzS is a favorite one of mine too. Its
>>implications for thinking the co-temporal place of rhetoric "alongside"
>>hermeneutics is very rich. I do think, however, that Gadamer of late has
>>brought out the possibility of revelatory surprise as part of the
>>hermeneutical experience.
>>
>>In his "Intoduction to Philosophical Hermeneutics," Grodin quotes Gadamer
>as
>>saying in answer to the question " What does the universal aspect of
>>hermeneutics consist in?" " In the verbum interius," aswers Gadamer.
>>
>>I have always wondered how, according to Gadamer" a "given" text can
>provide
>>the surprise, the "being pulled up short" essential to the hermeneutical
>>experience. I think that the sense of a verbum interius is "what gives&
>>quot; ( "Was gibt" in ) texts like "J" their rhetorical hermeneutical
>power,
>>and I think Gadamer's consistent interest in rhetoric ( not so much in
WuM,
>>but in some of the essays) reflects this.
>>
>>I have not read your essay critiquing Gadamer, but will. By the way would
>>you mind posting our exchange ( perhaps beinning here) on the list? I
think
>>others might be interested.
>>
>>Thanks,
>>
>>Allen
>>
>>Allen Scult
>>515 271 2869
>>http://www.mac.drake.edu/s/scult/scult.html
>>
>>
>>>>Aside from her basic thesis, which I agree is overstated, is there
>>>anything else you found striking in Zarader's work?>
>>>
>>>Here some hints:
>>>La dette impensee:
>>>1) p. 63: ecoute de l'etre/ecoute de dieu (H. / Levinas): the first one
is
>>>open and not fixed to a content... , but the structure of the word is
>>analogue :
>>>a _call_ coming from abroad (see: my reference to _angelia_)
>>>2) p. 65: mantis and nabi: poets are not prophets. The biblical prophet
>>>_gives his mouth_ to other words, the Greek prophet is inspired, less
than
>>a
>>>mediator (again here: the question of transmitting/anouncing a message)
>>>3) p. 85: appel et ecoute,memoire et fidelite, reconnaissance et action
de
>>>graces: all these are concepts basic to the Bible and to H. (Was heisst
>>denken).
>>>Zarader thinks that H. does not refer to this origin and even deletes
this
>>>origin... (p. 98)  (this theses should be, in my view, criticized... now)
>>>4) p. 135: thinking and faith: take care of the openness (into which the
>>>god can come) (again: manifestation, announcement)
>>>
>>>5) p. 179: the question of time: Paulus and Kairos: something arrives
>>>without pre-view: this is Hebrew Time  (vs. chronological Greek time
>>(Thessal. Letter)
>>>(she speaks of a disconnection between Ancient and New Testament at H. I
>>>think we should investigate H. theological sources, particularly K. Braig
>>and
>>>others.. such as Schelling, Boehme; Kabbala): she puts this as a general
>>problem of Wester
>>>thinking (but connections to Ricoeur, Derrida (Geist/ruah)(!), Levinas
and
>>>Lyotard are necessary for this task too). According to Ricoeur (p.199)
>>Hebrew
>>>heritage implies a _call_ (appel) (and is not concerned with Being/being)
>>(Being
>>>should then be conceived as a being). My question: What H. is
>>doing/thinking is
>>>precisely to think Being as _call_ (the book by A. Ronell is a persiflage
>>on
>>>this...). The general question is the relationship between the Hebrew
>>heritage and Western
>>>Thinking. (in my view: this has to be considered as a special (!)
question
>>>related to the more general problem of intercultural aspects with other
>>>traditions: for instance the question if there is a non-european
>>philosophy. My thesis: a
>>>non-european philosophy is only possible when there is a connection with
>>>european philosophy (which is a tautology)
>>>
>>>In H. et les parlores de l origine she speaks about Ereignis as donation
>>>(p. 248), where the thinking of ground looses all its force. In his
>>introduction
>>>Levinas  criticizes (once again) the conception of Being as Neutrum and
>>insists on
>>>_l'humain_, on subjectivity and personality... I think he misunderstands
>H.
>>>completely on this. H. is seen as the one who puts the land before man
>>(but: if
>>>this is Hebrew thinking, then it is very hard to understand what now
>>happens in
>>>Israel, in the name of the Holy Land... Levinas writes: la personne est
>>plus
>>>sainte qu un terre, meme quand la terre est Terre Sainte) Die Erde is not
>>the land, it
>>>is exactly the contrary, namely that which withdraws itself (with regard
>to
>>the
>>>World). And: Numeri XIV, 6, to which Levinas refers, includes both
>>(calomnis on
>>>the land and on Moises, which Levinas regards as non-comparable! Is this,
>I
>>mean,
>>>Levinas' interpreation, Hebrew thinking? of Levinas interpretation of
>>it?...).
>>>Anyway: the question of Earth/World, Holy Land etc. is much more
>>complicated in both
>>>thinkings that Zarader (and Levinas) demonstrate...
>>>kind regards
>>>Rafael
>>>
>>
>>
>>
>>
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