From: "Tudor Georgescu" <tgeorgescu-AT-home.nl>
Subject: RE: Back from Travels
Date: Wed, 23 Jan 2002 17:14:50 +0100


Titus 1:15 Unto the pure all things [are] pure: but unto them that are
defiled and unbelieving [is] nothing pure; but even their mind and
conscience is defiled.

Therefore, what Heidegger wanted in the beginning to reach was a
knowledge applicable to every mood. It was a lead he abandoned, not
because it would have been untrue, but because it did not satisfy as
_paideia_. He says somewhere that his later purpose was not filling a
mind with cliches, and that answers are the reward of questioning and
not an end in themselves, thus questions were for him more relevant than
answers. I know a man, a great dialectician, whose purpose is never to
convince, but to create a certain state.

Is that state emotional state, state pertaining to the soul, spiritual
state, state of mind, hmm, this is worth the question. For, one may have
all the right answers without having questions, and another may have all
answers wrong, but his questions are true. Who said that willing always
to learn means knowledge, while fixed knowing is its opposite?


To be is to become, to become is to exist.

Jethro, Priest of On

 

Intellect Club mailgroup at http://groups.yahoo.com/group/Intellect_Club


> -----Original Message-----
> From: owner-heidegger-AT-lists.village.virginia.edu [mailto:owner-
> heidegger-AT-lists.village.virginia.edu] On Behalf Of Jan Straathof
> Sent: Tuesday, January 22 2002 23:24
> To: heidegger-AT-lists.village.virginia.edu
> Subject: RE: Back from Travels
> 
> on Tue, 22 Jan 2002 17:13:01 +0100 <tgeorgescu-AT-home.nl> wrote:
> 
> >On the difference side, I think I understand the point. Here, we are
> >talking about the Ontological Difference (right?). But what is the
> >"Identity" side?
> >
> >The to be is other than beings. This is ontological difference.
> >
> >The to be is in every being. Every being is in the to be. This is
> >ontological identity.
> >
> >No pantheist will ever tell God is not in man, in everyone, in
> >himself. It is a sin to say you are different from God, for God is
> >all-present.
> 
> hi Tudor,
> 
> for Heidegger, to think the omnipresence (and omnipotence) of God is
> still (and foremost) a thinking that stays and circles within the
"Bereich
> und Verfassung" of metaphysics; subsequently, the step back (Schritt
> Zurueck) out of the supremacy of metaphysics, that Heidegger proposes,
> indicates a possibility of a new god-less thinking (gott-lose Denken),
> one that might -suprisingly- bring us much closer to that beckoning
> 'divine dimension' that lies waiting there, open for our arrival
.......
> 
> yours,
> Jan
> 
> below a paragraph from _Identitaet und Differenz_ p.70-71:
> 
>      "Der Gott kommt in die Philosophie durch den Austrag, den
>      wir zunaechts als den Vorort des Wesens der Differenz von
>      Sein und Seiendem denken. Die Differenz macht den Grundriss
>      im Bau des Wesens der Metaphysik aus. Der Austrag ergibt und
>      vergibt dat Sein als her-vor-bringenden Grund, welcher Grund
>      selbst aus dem von ihm Begruendeten her der ihm gemaessen
>      Begruendung, d.h. der Verursachung durch die urspruenglichste
>      Sache bedarf. Dies ist die Ursache als die Causa sui. So lautet
>      der sachgerechte Name fuer den Gott in der Philosophie. Zu
>      diesem Gott kann der Mensch weder beten, noch kann er ihm
>      opfern. Vor der Causa sui kann der Mensch weder aus Scheu
>      ins Knie fallen, noch kann er vor diesem Gott musizieren und
>      tanzen.
>          Demgemaess ist das gott-lose Denken, das den Gott der
>      Philosophie, den Gott als Causa sui preisgeben muss, dem
>      goettlichen Gott veilleicht naeher. Dies sagt hier nur: Es ist
>      freier fuer ihn, als es die Onto-Theo-Logik wahrhaben moechte.
>          Durch diese Bemerkung mag ein geringes Licht auf den
>      Weg fallen, zu dem ein Denken unterwegs ist, das den Schritt
>      Zurueck vollzicht, zurueck aus der Metaphysik in das Wesen
>      der Metaphysik, zurueck aus der Vergessenheit der Differenz
>      als solcher in das Geschick der sich entziehenden Verbergung
>      des Austragens. [Identitaet und Differenz, p.70-71]
> 
> 
> 
> 
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