File spoon-archives/heidegger.archive/heidegger_2003/heidegger.0311, message 108


From: HealantHenry-AT-aol.com
Date: Tue, 11 Nov 2003 14:28:51 EST
Subject: Re: Liberal vs. social democracy



> ME:
> Yes, that is the question: whether the Gestell can be read to include social
> forces, and whether in Heidegger's thinking an adequate thinking-through of
> _social_ forces and _sociation_ (_koinonia_) is to be found that can be
> subsumed beneath the sway of the Gestell.
>
> Heidegger does not only have to be "read to include" -- his thinking has to 
be
> questioned and taken further.
>
> H:
> I appreciate your attempts to supplement (& critique) his thought, as I do
> others, like, eg, Foucault. Perhaps H assumes too easily that his acute
> awareness of the social forces makes up for lesser mention of sociation.
>
> One thing, also, from SuZ we learn that the nearest and most primordial of
> understandings emanates from sociation and only from this most practical of
> practical spheres of human concern does it 'rise' into the sciences and 
theory,
> and philosophy. (And after philosophy, formal theology.)

ME:
Is it sociation? It certainly arises from a shared world. The paradigm here 
(according to Heidegger's interpretation of Greek philosophy and Aristotle in 
particular) is that of _poiaesis_, the bringing forth (her-stellen) of things 
(like beds and houses) into presence, which provides the simple model on which 
Aristotle fashions his key metaphysical-ontological concepts, all the way up 
even to his metaphysical-theological concepts. Even _physis_ is cast in 
Aristotle's thinking as a "her-stellen" in which _hylae_ (material) is fashioned into 
its form or _morphae_. Heidegger interprets _morphae_ as "Gestellung in die 
Gestalt", i.e. as a "putting or setting into a Gestalt".


H:
It is more than sociation, ontologically, it is what gives sociation in a 
particular frame of history.  

The nearest nearness of things is the transparent usage; the nearest nearness 
of Mitsein is the transparent social engagement of the cultural practices we 
all fall into. 

However (incorporating a latter H, eg, Origin of the Work of Art) the 
undisclosed disclosedness of Being, the Open, gathers these usages of things, these 
social practices of Mitsein. It is this undisclosed disclosure, by way of usa
ges and cultural practices that gets caught as glimmers in a philosopher’s eye. 



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