Date: Sat, 05 May 2001 16:29:06 -0500
Subject: Re: Rhetoric



--Boundary_(ID_lI19taQkkY8/sz+0TUkPLg)

>
>Allen,
>.
>
>It is of course a new way of thinking,  - a revolution in the Denkungsart -
>that searches back into everyday-mood, because this has always been the first
>to be overjumped. In the times, that philosophy became
>part of academic life, it began to occupy an everyday-mood of its own. To
>Socrates ,
>the dichotomy eigentlich/uneigentlich doesn't seem to apply. Probably the
>fact that
>he didn't write, has to do with this.

Rene,

Thanks for writing, even though Socrates supposedly didn't!  A 
strange and perhaps even philosophically unhealthy way to maintain 
Eigentlichkeit!  In eschewing the everyday babble of the Greek 
polity, especially the sophists, Socrates "invented" his own peculiar 
everyday mood in which to develop his dis-course, inter-course, and 
whatever other courses he was pursuing. Heidegger did the same, as 
has Derrida.  In the latter two cases, the everyday moodful babble 
they were destructing can be understood precisely as what you point 
to in your post as the bemooded everyday discourse of academic 
philosophy.

But interestingly, Heidegger at the same time, re-invents Aristotle 
as the only Greek thinker who knows enough to ground his hermeneutics 
in  everyday moodfulness. This is the Aristotle of the Rhetoric 
specifically rebelling against his Master's teaching in the Gorgias 
and Phaedrus, where rhetoric, as taught by the sophists, is roundly 
bounced out of the pub by philosophy. Heidegger is so enamored of 
this Aristotle that he also writes him into the lectures on Plato's 
Sophist as the co-star.  But he also admires Plato as a good enough 
writer/ rhetor, in the best sense, to "think the sophist in his own 
being."

If we look at these courses on Aristotle and Plato in 1924-25 as a 
prelude to the writing of SuZ, we can see Heidegger setting the stage 
for himself in the starring role as- - you guessed it- - 
Plato-Aristotle.  And of course he pulls it off.  He thinks the 
everyday with Aristotle in a discourse which overcomes his own 
inherited tendencies ( going all the way back to Plato) torward 
metaphysical assertion!



>
>In the later commentaries of Heidegger to Aristoteles' Physics and
>Metaphysics, I don't
>see this thread continued. (Later, the metaphysical home position of a
>thinker is
>not related back to everydayness)


I agree.  Once he has "overcome" metaphysics through his 
"hermeneutics of facticity, " Heidegger now has a  new" metaphysical 
home position," in poetic conceits such as the thinker's discourse 
"longing to be at home everywhere at the same time." He feels he has 
earned this new home position ( I really like that phrase) due to 
what he has accomplished in language  It's not that his overcoming 
metaphysics is complete, but it has reached a new place.


>  Also, the Rhetoric must have some place
>in the whole of
>Aristoteles' works, although it is not a system.


Aristotle leaves its place unmarked, though there are strong hints in 
the N.Ethics, Book VI, Chapt 9, where rhetoric is implicitly 
identified with deliberation as the discourse in which the phronimos 
"excells."  "Correctness of deliberation" is how the Phronimos shows 
himself to be such. Rhetoric is thus amenable to judgment, to being 
judged.  Heidegger ses himself as the Phronimos of modern philosophy! 
So the rectorship would be the least of what he thought he deserved!

So in response to your question at the end of the post, i would say 
that rhetoric for Aristotle and Heidegger is NOT supplemental, but 
rather contains within the range of its dunamis the sum and substance 
Verstehen.

I must run.  I think I might have overstated some things in haste 
here, but perhaps that's for the betterment of the discussion.

Allen

-- 
Professor Allen Scult					Dept. of Philosophy
HOMEPAGE: " Heidegger on Rhetoric and Hermeneutics":		Drake 
University
http://www.multimedia2.drake.edu/s/scult/scult.html		Des 
Moines, Iowa 50311
PHONE: 515 271 2869
FAX: 515 271 3826

--Boundary_(ID_lI19taQkkY8/sz+0TUkPLg)

HTML VERSION:

Allen,

.

It is of course a new way of thinking,  - a revolution in the Denkungsart -
that searches back into everyday-mood, because this has always been the first
to be overjumped. In the times, that philosophy became
part of academic life, it began to occupy an everyday-mood of its own. To
Socrates ,
the dichotomy eigentlich/uneigentlich doesn't seem to apply. Probably the
fact that

he didn't write, has to do with this.

In the later commentaries of Heidegger to Aristoteles' Physics and
Metaphysics, I don't
see this thread continued. (Later, the metaphysical home position of a
thinker is

not related back to everydayness)

 Also, the Rhetoric must have some place
in the whole of
Aristoteles' works, although it is not a system.

--