Subject: Creativity
Date: Sun, 12 Aug 2001 04:43:46 +0000
<html><div style='background-color:'><DIV>
<P>Could anyone help me out with references, commentaries, or works by or about Heidegger and the idea/concept/thought/unconcealment/happening/event of the "creative" or "creativity" ...</P>
<P>brendan<BR><BR></P></DIV>
<DIV></DIV>
<DIV></DIV>>From: heidegger-digest <OWNER-HEIDEGGER-DIGEST-AT-LISTS.VILLAGE.VIRGINIA.EDU>
<DIV></DIV>>Reply-To: heidegger-AT-lists.village.virginia.edu
<DIV></DIV>>To: heidegger-digest-AT-lists.village.virginia.edu
<DIV></DIV>>Subject: heidegger-digest V2 #834
<DIV></DIV>>Date: Thu, 9 Aug 2001 21:39:25 -0400 (EDT)
<DIV></DIV>>
<DIV></DIV>>heidegger-digest Thursday, August 9 2001 Volume 02 : Number 834
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>In this issue:
<DIV></DIV>>==============
<DIV></DIV>>
<DIV></DIV>> Michael Staples Zollikon
<DIV></DIV>> Bill Devlin Re: Zollikon
<DIV></DIV>> allen scult Re: Mnemosyne: thinking poetization
<DIV></DIV>> "Blank" Re: Mnemosyne: thinking poetization
<DIV></DIV>> "Blank" Re: Mnemosyne: thinking poetization
<DIV></DIV>> HealantHenry-AT-aol.com Re: Mnemosyne: thinking poetization
<DIV></DIV>> Rene de Bakker Re: Mnemosyne: thinking poetization
<DIV></DIV>> "Blank" Re: Mnemosyne: thinking poetization
<DIV></DIV>> "Blank" Re: Mnemosyne: thinking poetization
<DIV></DIV>>
<DIV></DIV>>----------------------------------------------------------------------
<DIV></DIV>>
<DIV></DIV>>Date: Sun, 05 Aug 2001 17:10:28 -0700
<DIV></DIV>>From: Michael Staples <MICHAEL-AT-INTERSUBJECTIVESTUDIES.COM>
<DIV></DIV>>Subject: Zollikon
<DIV></DIV>>
<DIV></DIV>>Has anyone heard anything yet about the Zollikon translation? I thought that
<DIV></DIV>>thing was supposed to be near ready for publication.
<DIV></DIV>>
<DIV></DIV>>Michael S.
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>> --- from list heidegger-AT-lists.village.virginia.edu ---
<DIV></DIV>>
<DIV></DIV>>------------------------------
<DIV></DIV>>
<DIV></DIV>>Date: Sun, 05 Aug 2001 18:53:42 -0700
<DIV></DIV>>From: Bill Devlin <DEVLIN-AT-EUROPA.COM>
<DIV></DIV>>Subject: Re: Zollikon
<DIV></DIV>>
<DIV></DIV>>Michael,
<DIV></DIV>>
<DIV></DIV>>FWIW, Amazon now says the paperback edition will be published in September
<DIV></DIV>>2001 (Hardcover was due out last Nov. - Dec.). Unfortunately, since the
<DIV></DIV>>AAUP site was closed in April of this year, the Northwester University
<DIV></DIV>>Press site is not searchable for an update on the actual publication date.
<DIV></DIV>>
<DIV></DIV>>I spoke to Kimberly Maselli (Acting Director, NUP, e-mail: kam123-AT-nwu.edu)
<DIV></DIV>>in October of 1999 and posted her comments to the list (File
<DIV></DIV>>heidegger.archive/heidegger_1999/heidegger.9910, message 344) about the
<DIV></DIV>>publication of this work, which has a long history of complications and
<DIV></DIV>>delays. It's been quite awhile since I corresponded with her, so maybe it's
<DIV></DIV>>time for another inquiry?
<DIV></DIV>>
<DIV></DIV>>Regards,
<DIV></DIV>>
<DIV></DIV>>Bill Devlin
<DIV></DIV>>
<DIV></DIV>>At 05:10 PM 8/5/2001 -0700, you wrote:
<DIV></DIV>>
<DIV></DIV>> >Has anyone heard anything yet about the Zollikon translation? I thought that
<DIV></DIV>> >thing was supposed to be near ready for publication.
<DIV></DIV>> >
<DIV></DIV>> >Michael S.
<DIV></DIV>> >
<DIV></DIV>> >
<DIV></DIV>> >
<DIV></DIV>> > --- from list heidegger-AT-lists.village.virginia.edu ---
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>> --- from list heidegger-AT-lists.village.virginia.edu ---
<DIV></DIV>>
<DIV></DIV>>------------------------------
<DIV></DIV>>
<DIV></DIV>>Date: Mon, 06 Aug 2001 17:06:19 -0600
<DIV></DIV>>From: allen scult <AMSCULT-AT-DRAKE.EDU>
<DIV></DIV>>Subject: Re: Mnemosyne: thinking poetization
<DIV></DIV>>
<DIV></DIV>>Dear Gulio,
<DIV></DIV>>
<DIV></DIV>> I don't
<DIV></DIV>> > think I ever stop writing on this so it's time I recognize
<DIV></DIV>> > it as the rule of my life.
<DIV></DIV>>
<DIV></DIV>>I don't mean to make too much of this "rule of life"
<DIV></DIV>>business, but I'm intrigued by it. I think how one comes to
<DIV></DIV>>a "rule of life" is the essential step in the development of
<DIV></DIV>>hermeneutical practice. "What is more," the process you
<DIV></DIV>>describe rings true. Allow me to paraphrase:
<DIV></DIV>>
<DIV></DIV>>You find yourself consistently writing about it(the "rule of
<DIV></DIV>>lie' to be). It persists with a certain valence in your
<DIV></DIV>>thinking. Then you give it a name ("patience") and then the
<DIV></DIV>>name serves to indicate the possibility of a 'rule of life."
<DIV></DIV>> Ripe for "recognition"! And then writing about it can
<DIV></DIV>>extend its range, so to speak. Along such lines
<DIV></DIV>>hermeneutical phenomenology shows itself.
<DIV></DIV>>
<DIV></DIV>>The verse and "commentary" which follow think the delay
<DIV></DIV>>into a space of seeing without words. I have to run soon,
<DIV></DIV>>so let me just add something to last one:
<DIV></DIV>>
<DIV></DIV>>This is where the poet invites the lo
<DIV></DIV>> > ve of his life, Emilia to talk "until thought's
<DIV></DIV>> > melody/Become too sweet for utterance,/ and it die in
<DIV></DIV>> > words, to live again in looks, which dart/ With thrilling
<DIV></DIV>> > tone into the voiceless heart,/ Harmonizing silence
<DIV></DIV>> > without a sound." The eloquence of words completely
<DIV></DIV>> > dissappears in a moment of vision where there is no longer
<DIV></DIV>> > subject and object and consciousness is rooted in a
<DIV></DIV>> > clearing which receives the last traces of the age of
<DIV></DIV>> > gold... vestigial remains of the oblivion of time
<DIV></DIV>> >
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>I don't mean to reduce it to this. Indeed what you're
<DIV></DIV>>getting at is not reducible to any one moment, especially
<DIV></DIV>>one so conventional, but for what it's worth, I was out in
<DIV></DIV>>my kayak the other night. It was a full moon, and the
<DIV></DIV>>moon's beam of light ( Not the only beam, no doubt) came
<DIV></DIV>>directly towards me, as I turned torwads it. I then turned
<DIV></DIV>>the kayak around again and as I headed toward shore, the
<DIV></DIV>>light from the moon widened to a swathe of silver and lit
<DIV></DIV>>the way home. The water in front of me was the color of
<DIV></DIV>>dawn, and overwhelmed my thoughts.
<DIV></DIV>>
<DIV></DIV>>Allen
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>> --- from list heidegger-AT-lists.village.virginia.edu ---
<DIV></DIV>>
<DIV></DIV>>------------------------------
<DIV></DIV>>
<DIV></DIV>>Date: Mon, 6 Aug 2001 20:48:51 -0400
<DIV></DIV>>From: "Blank" <GULIO-AT-SYMPATICO.CA>
<DIV></DIV>>Subject: Re: Mnemosyne: thinking poetization
<DIV></DIV>>
<DIV></DIV>> >
<DIV></DIV>>Dear Allen ,
<DIV></DIV>>
<DIV></DIV>>The experience you described seems like what I imagine naked seeing to be as
<DIV></DIV>>a sense of presence where there is not even the scrupulous adding of a
<DIV></DIV>>portion to an interminably incomplete work to come. I guess you can see the
<DIV></DIV>>proccess of patient reserve and delay as integral to "hermenutical
<DIV></DIV>>phenomenology" but these are words I don't use even though I'm convinced
<DIV></DIV>>that the manner of approach I describe (or actually it's more like a
<DIV></DIV>>contracting retreat that 'mimes' a self-sheltering withdrawal) gives anyone
<DIV></DIV>>the ability to get at the more hidden gist of literature or philosophy. I'm
<DIV></DIV>>preparing more extensive posts but just to add to this thread; today while
<DIV></DIV>>reading Irigaray, it occured to me that one could read what happens as a
<DIV></DIV>>dissolution of the protective envelopes that constitutes our consciousness.
<DIV></DIV>>I notice I have all these layers, these rigid shells through which I
<DIV></DIV>>interpret my experience or in which my desire is fullfilled such that
<DIV></DIV>>intentionality then is simply consumptive when it strives out towards its
<DIV></DIV>>aim going on with a layering that becomes a sort of cobweb, a signifying
<DIV></DIV>>network that clothes seeing instead of drawing it out to the risk of naked
<DIV></DIV>>exposure and so the embrace of a real contact. And just now reading
<DIV></DIV>>Schelling he says that we draw out the absolute subject only by imitating
<DIV></DIV>>it's own indifference and detachment, the way it turns it's back and
<DIV></DIV>>dissappears, the way it remains in potentiality without actulizing itself,
<DIV></DIV>>without coming to consciousness. The way for instance the petals of a
<DIV></DIV>>flower close in on themselves with the coming of night. Schelling writes the
<DIV></DIV>>the form of the absolute subject is detachment and indifference and when we
<DIV></DIV>>mimic this negative existence; -- that, that is not the expression of a
<DIV></DIV>>personality but a character that is yet to be determined. There it is, that,
<DIV></DIV>>that is our infancy that is there before all pedagogy has a chance to fill
<DIV></DIV>>us up with signifying cobwebs that only swells up the sails and troubles the
<DIV></DIV>>seas. Schelling writes in "Conferences de Stuttgart": "Contracting men and
<DIV></DIV>>not expansive ones are the ones with natures that are originally and
<DIV></DIV>>naturally strong" and only this manner of existing attracts, makes the
<DIV></DIV>>Divine fall and descend
<DIV></DIV>>of itself. It's like the thinker artist or whatever only indicates an
<DIV></DIV>>uncreated 'time'; a poverty of imagination that even when it projects
<DIV></DIV>>imagery it still stays within the bounds of the prohibition of figuration
<DIV></DIV>>and that sort of imaginative block can be said to be the sterility of Sarah
<DIV></DIV>>or the virginity of Mary.
<DIV></DIV>>
<DIV></DIV>>Gulio
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>> --- from list heidegger-AT-lists.village.virginia.edu ---
<DIV></DIV>>
<DIV></DIV>>------------------------------
<DIV></DIV>>
<DIV></DIV>>Date: Wed, 8 Aug 2001 09:24:47 -0400
<DIV></DIV>>From: "Blank" <GULIO-AT-SYMPATICO.CA>
<DIV></DIV>>Subject: Re: Mnemosyne: thinking poetization
<DIV></DIV>>
<DIV></DIV>>Dear List,
<DIV></DIV>>
<DIV></DIV>>A desire that is consumptive and so expansive Heidegger describes in Being
<DIV></DIV>>and Time as being governed by curiosity which "is characterized by a
<DIV></DIV>>specific way of _not tarrying_ alongside what is closest. Consequently it
<DIV></DIV>>does not seek the leisure of tarrying observantly, but rather seeks
<DIV></DIV>>restlessness and the excitement of continual novelty and changing
<DIV></DIV>>encounters. In not tarrying, curiosity is concerned with the constant
<DIV></DIV>>possibility of _distraction_. Curiosity has nothing to do with observing
<DIV></DIV>>entities and marvelling at them -- thaumazein. To be amazed to the point of
<DIV></DIV>>not understanding is something in which it has no interest" (H172). This
<DIV></DIV>>expansive, consumptive desire, Heidegger describes as a *dispersal* of
<DIV></DIV>>Dasein into they-self ways of being which in so far as they constitute or
<DIV></DIV>>determine consciousness are the protective envelopes ("the refrential
<DIV></DIV>>context of significance"), the hard shells that obfuscates, obscure our
<DIV></DIV>>access to a clearing, to the facticity of our situation. When he uses the
<DIV></DIV>>expression "proximally and for the most part" he is pointing out this
<DIV></DIV>>they-self way of being which is a public and where "Every secret looses its
<DIV></DIV>>force" (H127) and where Dasein *disburdens* itself of the burden of the
<DIV></DIV>>marvel of Being. So you see when Dasein is authentic, that is, when it comes
<DIV></DIV>>to its ownmost possibility then this a contraction and most certainly
<DIV></DIV>>involves self-restraining patience, or what Heidgger calls reticence which
<DIV></DIV>>"Articulates the intelligibility of Dasein in so primordial a manner that it
<DIV></DIV>>gives rise to a potentiality-for-hearing which is genuine, and to
<DIV></DIV>>Being-with-one-another which is transparent" (H165). It is only when we
<DIV></DIV>>'understand' by being attentive and so listen without the cobwebs of a
<DIV></DIV>>referential context of significations, without intentionality fulfilling
<DIV></DIV>>themselves in their aims where Dasein would loose itself in restless
<DIV></DIV>>cogitations; only then is there simple seeing of the things themselves that
<DIV></DIV>>illuminates a clearing, that lights up the marvel of our everyday situation
<DIV></DIV>>and the things that are there without the need of a thinker to get behind
<DIV></DIV>>their surfaces in search for their reasons, where they come from and where
<DIV></DIV>>they are going:
<DIV></DIV>>
<DIV></DIV>>"Dasein discovers the world in its own way and brings it close, if it
<DIV></DIV>>discloses to itself its own authentic Being, then this discovery of the
<DIV></DIV>>'world' and this disclosure of Dasein are always accomplished as a clearing
<DIV></DIV>>away of concealments and obscurities, as a breaking up of the disguises with
<DIV></DIV>>which Dasein bars its won way" (H12)
<DIV></DIV>>
<DIV></DIV>>Clear as mud? as my algebra teacher used to say.
<DIV></DIV>>
<DIV></DIV>>Gulio
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>> --- from list heidegger-AT-lists.village.virginia.edu ---
<DIV></DIV>>
<DIV></DIV>>------------------------------
<DIV></DIV>>
<DIV></DIV>>Date: Wed, 8 Aug 2001 11:55:40 EDT
<DIV></DIV>>From: HealantHenry-AT-aol.com
<DIV></DIV>>Subject: Re: Mnemosyne: thinking poetization
<DIV></DIV>>
<DIV></DIV>>Thinking about Heidegger's description of Dasein's "curiosity" has led me of
<DIV></DIV>>late to use the term "pursuit" as Dasein's dominant mode of being in the
<DIV></DIV>>meta-techno-nihil framework that stands in place of in-der-welt-sein. We are
<DIV></DIV>>cast in pursuit-of something that is perhaps unknowable, ie, the foundation
<DIV></DIV>>of the meta-techno-nihil framework itself.
<DIV></DIV>>
<DIV></DIV>>But pursuit does not bring us to the uncanniness that Heidegger suggests as
<DIV></DIV>>the result of authentic thought; rather, it avoids thinking. E.g., it is
<DIV></DIV>>depressingly clear in the muddiness of the mythopoetic language of
<DIV></DIV>>advertising and commercials. These myth-makers skate across the thin surface
<DIV></DIV>>of thinking as if to create an anti-thinking or un-thinking, a massage of
<DIV></DIV>>language evoking "values." The most powerful myths of our civilization are
<DIV></DIV>>made for commercial interests, and are built precisely to provoke in us the
<DIV></DIV>>inauthenticity of heidegger's "curiosity," while the weave and woof of the
<DIV></DIV>>gestell encourages the vanity of empty pursuit.
<DIV></DIV>>
<DIV></DIV>>In thinking about that which is closest to us, perhaps Heidegger is offering
<DIV></DIV>>a path, taken slowly, alertly and meditatively, throughout the Gestell. My
<DIV></DIV>>question is: if the Gestell incessantly opens up a blinding ersatz-world,
<DIV></DIV>>what can we see even in the closest things, even on the path of thinking that
<DIV></DIV>>would offer sight, vision?
<DIV></DIV>>
<DIV></DIV>>hen
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>> --- from list heidegger-AT-lists.village.virginia.edu ---
<DIV></DIV>>
<DIV></DIV>>------------------------------
<DIV></DIV>>
<DIV></DIV>>Date: Thu, 09 Aug 2001 18:12:58 +0200
<DIV></DIV>>From: Rene de Bakker <RBAKKER-AT-BS18.BS.UVA.NL>
<DIV></DIV>>Subject: Re: Mnemosyne: thinking poetization
<DIV></DIV>>
<DIV></DIV>>At 11:55 8-8-01 EDT, you wrote:
<DIV></DIV>> >Thinking about Heidegger's description of Dasein's "curiosity" has led me of
<DIV></DIV>> >late to use the term "pursuit" as Dasein's dominant mode of being in the
<DIV></DIV>> >meta-techno-nihil framework that stands in place of in-der-welt-sein. We
<DIV></DIV>>are
<DIV></DIV>> >cast in pursuit-of something that is perhaps unknowable, ie, the foundation
<DIV></DIV>> >of the meta-techno-nihil framework itself.
<DIV></DIV>> >
<DIV></DIV>> >But pursuit does not bring us to the uncanniness that Heidegger suggests as
<DIV></DIV>> >the result of authentic thought; rather, it avoids thinking. E.g., it is
<DIV></DIV>> >depressingly clear in the muddiness of the mythopoetic language of
<DIV></DIV>> >advertising and commercials. These myth-makers skate across the thin surface
<DIV></DIV>> >of thinking as if to create an anti-thinking or un-thinking, a massage of
<DIV></DIV>> >language evoking "values." The most powerful myths of our civilization are
<DIV></DIV>> >made for commercial interests, and are built precisely to provoke in us the
<DIV></DIV>> >inauthenticity of heidegger's "curiosity," while the weave and woof of the
<DIV></DIV>> >gestell encourages the vanity of empty pursuit.
<DIV></DIV>> >
<DIV></DIV>> >In thinking about that which is closest to us, perhaps Heidegger is offering
<DIV></DIV>> >a path, taken slowly, alertly and meditatively, throughout the Gestell. My
<DIV></DIV>> >question is: if the Gestell incessantly opens up a blinding ersatz-world,
<DIV></DIV>> >what can we see even in the closest things, even on the path of thinking
<DIV></DIV>>that
<DIV></DIV>> >would offer sight, vision?
<DIV></DIV>>
<DIV></DIV>>Henry,
<DIV></DIV>>
<DIV></DIV>>Good questioning. Luckily I've got no time for an answer. Let me refer only
<DIV></DIV>>to
<DIV></DIV>>The question of technology,German p. 20: setting up (the Stellen of the
<DIV></DIV>>Ge-Stell)
<DIV></DIV>>is arguably fundamentally different from poiesis, but they remain
<DIV></DIV>>essentially akin,
<DIV></DIV>>says H.
<DIV></DIV>>
<DIV></DIV>>Then the Gestell would be the ONLY hope for vision as putting up with
<DIV></DIV>>Aletheia.
<DIV></DIV>>
<DIV></DIV>>regards,
<DIV></DIV>>
<DIV></DIV>>Rene
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>The Gestell is the only hope. Only the Gestell can 'change' into the Ereignis.
<DIV></DIV>>Man is not able to pass by the Gestell, outside of it he is nothing.
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>- -----------------------------------
<DIV></DIV>>drs. Ren de Bakker
<DIV></DIV>>Universiteitsbibliotheek Amsterdam
<DIV></DIV>>Afdeling Catalogisering
<DIV></DIV>>tel. 020-5252368
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>> --- from list heidegger-AT-lists.village.virginia.edu ---
<DIV></DIV>>
<DIV></DIV>>------------------------------
<DIV></DIV>>
<DIV></DIV>>Date: Thu, 9 Aug 2001 19:41:36 -0400
<DIV></DIV>>From: "Blank" <GULIO-AT-SYMPATICO.CA>
<DIV></DIV>>Subject: Re: Mnemosyne: thinking poetization
<DIV></DIV>>
<DIV></DIV>>Dear List <OE. DIV < of enclosures bordering OE. Lists, desire. lust, List,>>jousting>,
<DIV></DIV>>
<DIV></DIV>>The winds are blowing slightly of late as the horizon fades into distance
<DIV></DIV>>and I'm asking myself 'what' is it that amazes and enthralls us as we hear
<DIV></DIV>>reticently the self-sheltering withdrawal of beyng where there is a
<DIV></DIV>>belonging-together of call and hearing, an intertwinning embrace of subject
<DIV></DIV>>and object? Surely it's a desire but how do we know that it is true and
<DIV></DIV>>that however the horizon makes its shinning appearance in the veils of
<DIV></DIV>>imagery opening passages between the visible and invisible (or everything
<DIV></DIV>>that eludes our sense-certainty); that that, is a true guide, a sincere
<DIV></DIV>>desire? It seems like here it's a question of 'something' being compelling
<DIV></DIV>>such as a commanding imperative would be, a hoary soundless voice that would
<DIV></DIV>>be the limit of an incipient birth of poematization such that the "I" that
<DIV></DIV>>becomes the hollow reed of songs flowing with the motion of unknown clouds
<DIV></DIV>>never comes to expression exactly but remains suspended such that it really
<DIV></DIV>>feels the pulsating throb of a great desire which is a flame that feeds on
<DIV></DIV>>itself, that goes through contractions only, and so, tempers, sweetens the
<DIV></DIV>>bitterness of refusal. So I was going on like this and she said, "You see,
<DIV></DIV>>when you answer an order, as Wittengstein has taught us, you don't go
<DIV></DIV>>around looking for reasons why you should follow that order, no, you just
<DIV></DIV>>capitulate, you surrender blindly and without question and hesitation you
<DIV></DIV>>know the formula and how its goes on like an insistent melody that you are
<DIV></DIV>>obligated to add a refrain to. There is no point struggling to get out, you
<DIV></DIV>>know you will not stop reading these fading slips and their clear-obscure
<DIV></DIV>>meaning which you vainly try to clarify and somehow make their gyrating
<DIV></DIV>>aimless meandering into a straight line to suit your taste for geometry."
<DIV></DIV>>The more I try to struggle, the more I sink. It's like trying to get out of
<DIV></DIV>>quicksand!
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>The astringency or bitterness of refusal is sweetened by a rule of life when
<DIV></DIV>>one thinks from the future bones of one's own grave, that is, with
<DIV></DIV>>resoluteness such that there is a constant firmness of the heart, and that,
<DIV></DIV>>do to a contraction and only that stills, attracts the restless flight of an
<DIV></DIV>>object of desire gaining its favour so to speak, another little kiss... ? A
<DIV></DIV>>succesful image then interrupts the principle of a consumptive pleasure in
<DIV></DIV>>its ability to evoke an evanescence, a fading away or dying of consciousness
<DIV></DIV>>thus renouncing authorial intentionality or the mastery of creation. In the
<DIV></DIV>>dying away of consciousness in order precisely to live there is a
<DIV></DIV>>capitulating surrender and that checks any expansiveness, any composition of
<DIV></DIV>>a subject and its attributes, for example. Then, the "I" remains in the
<DIV></DIV>>instance of discourse, on the verge of speech in a sweet foundering...
<DIV></DIV>>
<DIV></DIV>>Now we can read the philosophical gist of a twelfth century poet by the name
<DIV></DIV>>of Arnaut Daniel:
<DIV></DIV>>
<DIV></DIV>>".... it [love] keeps me happy and fine
<DIV></DIV>>with a favour(pleasure) with which it raised me;
<DIV></DIV>>but it will never pass through my throat,
<DIV></DIV>>for fear that she gets gloomy,
<DIV></DIV>>since I still feel the flame
<DIV></DIV>>of Love, that orders me
<DIV></DIV>>not to spread my mind:
<DIV></DIV>>I swear it,
<DIV></DIV>>frightened,
<DIV></DIV>>because I've seen many a love
<DIV></DIV>>deleted by its fame."
<DIV></DIV>>
<DIV></DIV>>There is nothing here suggesting the communication of a message to a public
<DIV></DIV>>group of commentators who would decipher or read what is essentially outside
<DIV></DIV>>language. Initiation into philosophical literature, that is, into the
<DIV></DIV>>exaltation of a love of wisdom, interrupts any possibility of communication.
<DIV></DIV>>Words and even songs are withdrawn because the sweetness that is
<DIV></DIV>>characteristic of a certain feeling for philosophy just can't be described
<DIV></DIV>>by words. The poet above is commanded by the feeling of a flame or the
<DIV></DIV>>intensity that is there when intentionality is withdrawn. Poematization is
<DIV></DIV>>then hortatory, that is, it is a compelling incitement whose imperative or
<DIV></DIV>>rule commands self-restraining delays, imagistic play or echoes that
<DIV></DIV>>interrupt the expansive principle of pleasure which is the expression of
<DIV></DIV>>astringent bitterness swelling the sails and troubling the waters of the
<DIV></DIV>>sea. The answer to this vocation and this magnetic chain of tradition is an
<DIV></DIV>>echo where real communication happens only because there is nothing between
<DIV></DIV>>us... just attentive admiration... without the obsfucation of the screen of
<DIV></DIV>>a referential network of intentions busy aiming at this and that spinning
<DIV></DIV>>cobwebs of discourse deliberately determining the ongoing reign of
<DIV></DIV>>chatterboxes articulating endless comments and judgements resting on nothing
<DIV></DIV>>but illusions.
<DIV></DIV>>
<DIV></DIV>>Gulio
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>> --- from list heidegger-AT-lists.village.virginia.edu ---
<DIV></DIV>>
<DIV></DIV>>------------------------------
<DIV></DIV>>
<DIV></DIV>>Date: Thu, 9 Aug 2001 20:57:45 -0400
<DIV></DIV>>From: "Blank" <GULIO-AT-SYMPATICO.CA>
<DIV></DIV>>Subject: Re: Mnemosyne: thinking poetization
<DIV></DIV>>
<DIV></DIV>>Dear List ( List, slight swaying of a boat),
<DIV></DIV>>
<DIV></DIV>>"... the first was Arnault Daniel" -- Petrarch
<DIV></DIV>>
<DIV></DIV>>There are others. Another is Giraut De Bornelh same time as Daniel. In all
<DIV></DIV>>cases there is desire for concentration, for the gathering of the dispersal
<DIV></DIV>>of the flame in its consumptive mode when it chases everywhere without
<DIV></DIV>>coming to rest in a singular object. When it does come to rest in a rare and
<DIV></DIV>>precious girl then the heart becomes less soft, it resolves itself on that
<DIV></DIV>>girl with firmness. Invariably this act of faith is described as a
<DIV></DIV>>surrender, a sweet drowning... The heart becomes "closed" so to speak, so to
<DIV></DIV>>live. The firm condensation that is a gathering becomes an intense flame
<DIV></DIV>>whose colors are white and blue but that is also the style of brief
<DIV></DIV>>portions, of passages between the visible and invisible that gets at the
<DIV></DIV>>gist of things with great economy of manneristic words whose courtesy pulls
<DIV></DIV>>back, withdraws itself and makes way for another, for you... Am I not
<DIV></DIV>>excusing myself from a certain kind of discourse just for you and only you?
<DIV></DIV>>This is what Giraut De Bornelh says on contraction in his poem 'Ans que
<DIV></DIV>>venia...' :
<DIV></DIV>>
<DIV></DIV>>I. Before the tender new fruit appears and the over-laden bends down
<DIV></DIV>>branches, I implore my heart and gather it in and direct it towards
<DIV></DIV>>one love. Although I had scattered it through many distant lands,
<DIV></DIV>>I desire it now to turn back and commit itself to other work and other
<DIV></DIV>>conduct.
<DIV></DIV>>
<DIV></DIV>>II. And I am so fresh and tender that I do not allow my mind to waver
<DIV></DIV>>because of obstacles or difficulties, even if I only proceed slowly
<DIV></DIV>>and gradually; so that I can ignore most of my preoccupations; for
<DIV></DIV>>I direct my energy to the task on which I fix my eyes and heart.
<DIV></DIV>>
<DIV></DIV>>III. And if you are a friend to me, may what you now see or are about
<DIV></DIV>>to see not offend or grieve you, whoever may be in favour of it or not:
<DIV></DIV>>for Love burns and constrains me; and if it was formerly remote and
<DIV></DIV>>distant from me, now, since I turn and aspire towards this lady, it
<DIV></DIV>>will be fitting for me to conduct myself beneath its ensign and scorn
<DIV></DIV>>others.
<DIV></DIV>>
<DIV></DIV>>The fascinating thing is the renounciation of authorial intentionality which
<DIV></DIV>>is indicated by the "Before the tender new fruit appears...". The poem does
<DIV></DIV>>not compose itself as a creative fruit, a complete work; but remains
<DIV></DIV>>steadfast in an uncreative time that makes the poet "fresh and tender", and
<DIV></DIV>>that, makes the poem soo sweet as if it were in an inceptual beginning, in
<DIV></DIV>>interminable pangs asking for mercy... imploring a favour, calling in its
<DIV></DIV>>reticence for the fruition of joy! His sincerity is stark in its dark
<DIV></DIV>>allusion to imaginative barrenness and yet the marvel is that a poem happens
<DIV></DIV>>who knows how.
<DIV></DIV>>
<DIV></DIV>>Gulio
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>>
<DIV></DIV>> --- from list heidegger-AT-lists.village.virginia.edu ---
<DIV></DIV>>
<DIV></DIV>>------------------------------
<DIV></DIV>>
<DIV></DIV>>End of heidegger-digest V2 #834
<DIV></DIV>>*******************************
<DIV></DIV>>
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