Heidegger+Notes

**What Is Metaphysics?**  Recommended reading – Introduction on pp. 90-91.  § Dasein disclosed in man’s moods  § Anxiety and being – “In anxiety I realize that I have been ‘thrown’ into the world and that my life and death—my being as such—is an issue I must face” (p. 90).  § “The nothing” – “‘The nothing’ comes to be a name for the source not only of all that is dark and riddlesome in existence—which seems to rise from nowhere and to return to it—but also of the openness of Being as such and the brilliance surrounding whatever comes to light” (p. 91).  § Metaphysics as nihilism – “… Heidegger follows Nietzsche in identifying the history of metaphysics as nihilism. Nihilism does not result from excessive preoccupation with the nothing. On the contrary, only by asking the question of the nothing can nihilism be countered” (p. 91).  The Unfolding of a Metaphysical Inquiry  § Science knows nothing of “the nothing” – If science is right, then only one thing is sure: science wishes to know nothing of the nothing. Ultimately this is the scientifically rigorous conception of the nothing. We know it, the nothing, in that we wish to know nothing about it” (p. 96)  § The question – How is it with the nothing?  The Elaboration of the Question <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span style="margin-bottom: 6pt; margin-left: 0.5in; margin-right: 0in; margin-top: 0in; text-indent: -0.25in;"> § The nothing as the “negation of the totality of beings” (p. 97 and again on 98) <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span style="margin-bottom: 6pt; margin-left: 0.5in; margin-right: 0in; margin-top: 0in; text-indent: -0.25in;"> § Due to the limits of thought in determining the nature of “the nothing,” Heidegger turns to the examine experiences of “the nothing” <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span style="margin-bottom: 6pt; margin-left: 0.5in; margin-right: 0in; margin-top: 0in; text-indent: -0.25in;"> § Anxiety (of nothing) vs. fear (of something) – pp. 100-101 <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span style="margin-bottom: 6pt; margin-left: 0.5in; margin-right: 0in; margin-top: 0in; text-indent: -0.25in;"> § “Anxiety reveals the nothing” (p. 101). <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> The Response to the Question <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span style="margin-bottom: 6pt; margin-left: 0.5in; margin-right: 0in; margin-top: 0in; text-indent: -0.25in;"> § In anxiety, being as a whole falls away. The nothing repels being. Nothing rises to confront us and reveals being. <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span style="margin-bottom: 6pt; margin-left: 0.5in; margin-right: 0in; margin-top: 0in; text-indent: -0.25in;"> § “Nihilation is not some fortuitous incident. Rather, as the repelling gesture toward the retreating whole of beings, it discloses those beings in their full but heretofore concealed strangeness as what is radically other—with respect to the nothing” (p. 103). <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span style="margin-bottom: 6pt; margin-left: 0.5in; margin-right: 0in; margin-top: 0in; text-indent: -0.25in;"> § “Only on the ground of the original revelation of the nothing can human existence approach and penetrate beings” (p. 103). <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span style="margin-bottom: 6pt; margin-left: 0.5in; margin-right: 0in; margin-top: 0in; text-indent: -0.25in;"> § “Da-sein means: being held out into the nothing” (p. 103). <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span style="margin-bottom: 6pt; margin-left: 0.5in; margin-right: 0in; margin-top: 0in; text-indent: -0.25in;"> § “Without the original revelation of the nothing, no selfhood and no freedom” (p. 103). <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span style="margin-bottom: 6pt; margin-left: 0.5in; margin-right: 0in; margin-top: 0in; text-indent: -0.25in;"> § “Being and the nothing do belong together… Being itself is essentially finite and reveals itself only in the transcendence of Dasein which is held out into the nothing” (p. 108).

<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">**On the Essence of Truth** <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Recommended reading – Introduction on pp. 112-114. <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> The Usual Concept of Truth <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> The Inner Possibility of Accordance <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> The Ground of the Possibility of Correctness <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> The Essence of Freedom
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">Truth as Being in unconcealment – “Disclosedness or unconcealment (//Unverborgenheit)// is therefore the most original meaning of truth” (p. 113).
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">Dasein as disclosure __and__ concealment – “However, disclosedness never goes unchallenged. Dasein discovers beings but also covers them over: aware of its possibilities, Dasein is nevertheless ‘thrown’ into the world and ‘ensnared’ by it. Hence Dasein is ‘equally in truth and in untruth.’ Open to beings and to its own being possible, Dasein nonetheless relinquishes this openness in exchange for the security of whatever ‘they’ say is true. It lets truth slip into the same oblivion as Being and finds its ‘truths’ as so many scintillating beings there before it, polished yet manipulable” (p. 113).
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">Truth as accordance – “Being true and truth here signify accord, and that in a double sense: on the one hand, the consonance [//Einstimmigkeit//] of a matter with what is supposed in advance regarding it and, on the other hand, the accordance of what is meant in the statement with the matter” (p. 117).
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">Thing-thing accordance vs. statement-thing accordance – pp. 120-121
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">Truth as freedom – “The openness of comportment as the inner condition of the possibility of correctness is grounded in freedom. //The essence of truth is freedom//” (p. 123).
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">Freedom as letting beings be, truth as unconcealment
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">“Freedom now reveals itself as letting beings be” (p. 125).
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">“To let be—that is, to let beings be as the beings which they are—means to engage oneself with the open region and its openness into which every being comes to stand, bringing that openness, as it were, along with itself” (p. 125).
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">“If we translate //aletheia// as ‘unconcealment’ rather than ‘truth,’ this translation is not merely more literal; it contains the directive to rethink the ordinary concept of truth in the sense of the correctness of statements and to think it back to that still uncomprehended disclosedness and disclosure of beings” (p. 125).
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">“Freedom, understood as letting beings be, is the fulfillment and consummation of the essence of truth in the sense of the disclosure of beings. ‘Truth’ is not a feature of correct propositions that are asserted of an ‘object’ by a human ‘subject’ and then ‘are valid’ somewhere, in what sphere we know not; rather, truth is disclosure of beings through which an openness essentially unfolds [//west//]” (p. 127).

<span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> The Essence of Truth <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Untruth as Concealing <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Untruth as Errancy <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Philosophy and the Question of Truth <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Note
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">“Precisely because letting be always lets beings be in a particular comportment that relates to them and thus discloses them, it conceals beings as a whole. Letting-be is intrinsically at the same time a concealing” (pp. 129-130).
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">Being as a whole is concealed and forgotten. With the forgotten mystery of Dasein, man places himself and his standards at the center of his world.
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">“… humanity replenishes its ‘world’ on the basis of the latest needs and aims, and fills out that world by means of proposing and planning. From these man then takes his standards, forgetting being as a whole… He is all the more mistaken the more exclusively he takes himself, as subject, to be the standard for all beings. The inordinate forgetfulness of humanity persists in securing itself by means of what is readily available and always accessible” (p. 132).
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">“Errancy is the essential counter-essence to the primordial essence of truth. Errancy opens itself up as the open region for every opposite to essential truth” (p. 133).
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">Errancy leads man astray from being as a whole.
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">“By leading [man] astray, errancy dominates man through and through. But, as leading astray, errancy at the same time contributes to a possibility that man is capable of drawing up from his ek-sistence—the possibility that, by experiencing errancy itself and by not mistaking the mystery of Da-sein, he//not// let himself be led astray” (p. 134).
 * <span style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0.5em; padding-bottom: 0px; padding-left: 3em; padding-right: 0px; padding-top: 0px;">Heidegger notes that he intended to complement this lecture “On the Essence of Truth” with a second lecture, “On the Truth of Essence” but was unable to do so for reasons explained in the “Letter on Humanism” [Reading V of this book].

The Origin of The Work of Art – Heidegger Reading for 9/30/10

- What is the source of a work of art? The art creates the artist and the artist creates the art. <span style="font-family: Times; line-height: 19pt; margin-bottom: 6pt; margin-left: 0.5in; margin-right: 0in; margin-top: 0in;">"Neither is without the other. Nevertheless, neither is the sole support of the other” (Krell, p. 43). - Different and separate from both the artists and the work of art is Art. Art is the source for both the artist and the artwork. Art becomes a force that uses the artist for the purpose of Art.  - Art must be considered as a part of the world where it exists and Art opens the world where it exists (uncovers?). <span style="font-family: Times; line-height: 19pt; margin-bottom: 6pt; margin-left: 0.5in; margin-right: 0in; margin-top: 0in;">“The artwork is, to be sure, a thing that is made, but it says something other than what the mere thing itself is, //allo agoreuei//. The work makes public something other than itself: it manifests something other; it is an allegory. In the work of art something other is brought togheter with the thing that is made. To bring together is in Greek, symballein. The work is a symbol” (p.146).

- Heidegger talks about the “circle” that we must enter in order to question the nature of Art in the world. He says that you can’t understand the whole of any work without understanding the parts and you can’t understand the parts without understanding of the whole. “Thus we are compelled to follow the circle. This is neither a makeshift or a defect. To enter upon this path is the strength of thought, to continue on it is the feast of thought, assuming that thinking is a craft” (p. 144)

- Heidegger goes to describing the artwork as a part of art – “to discover the essence of the art that actually prevails in the work, let us go to the actual work” (p. 144).

- Heidegger says that works of art are “things” and then tries to define “thingness” and narrows to “mere things” as they can be described. These are inanimate objects? “the thing as bearer of its characteristic traits” (p. 150).

-He examines a pair of shoes in a painting by Van Gogh to separate artwork and other “things” Here I think, Heidegger says that shoes are “things” but the painting of shoes tell a story, interact with the viewer. (last paragraph on p.159). -He also says there is truth in a work of art. On page 163, he said, "Yet truth is set into the work. What truth is happening in the work? Can truth happen (geschehen) at all and thus be historical? Yet truth, people say, is something timeless and super temporal" (p. 163). ( I wonder what people are saying that)

-Heidegger writes that art sets up a struggle between “earth” and “world.” In the forward to this piece Krell writes that

"'world' is the structural whole of significant relationships that Dasein experiences – with tools, thing of nature, and other human beings –as beings in the world."

And "'World' names that essential mystery of existence, the transcendence that makes Dasein different from all other intramundane entities, the disclosedness of being, the openness of Being." – pg. 141

- "Earth" is seen as nature or what exists in the natural world outside of The World. (?) I think to get to this the fable that is in Safranski about the Earth and Saturn and Jupiter and Care is helpful. Krell cites a poem where Holderlin calls the Earth "Gaia" and "Goddess Sublime" How do you like that?!?!