enowning
Saturday, October 21, 2017
 
In-der-Blog-sein

Infrapolitical Deconstruction has Thomas Sheehan on the non-event of Ereignis.
Appropriation is not an “event” in any sense of that term (GA 14: 25.33; GA 11: 45.19-20; GA 70.17-19). It is an existential fact, the very facticity of ex-sistence.
I'm on board with Ereignis, in Heidegger's way of thinking, not being a specific event; e.g. the big bang, A.D. 33 about tea time. That Ereignis is not an event in the sense of taking a certain amount of time; e.g., the weekend, lunchtime. But it is an event that's always already going one; like my being thrown, being pulled by gravity, ereignet.
 
Thursday, October 19, 2017
 
In-der-Blog-sein

Philosophy in a Time of Error podcasts Peter Gratton's lecture on Heidegger's lecture course Fundamental Concepts of Metaphysics. The last part of the lecture course (GA 29/30), on the λόγος ἀποφαντικός, is an important step on the way to Heidegger's understanding of the ontological priority of being-as-truth in the 1930s.

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Wednesday, October 18, 2017
 
In Architect Magazine, schools embrace OOO.
A specter is haunting the schools of architecture, and it is called “Triple O.” As a dense interpretation of the already obscure writings of Martin Heidegger, Graham Harman’s “speculative realism”—which his equally dense interpreter Ian Bogost has given the name Object-Oriented Ontology, and which he himself shortens to “Triple O”—this niche bit of philosophy would not seem like a promising foundation on which to base architecture projects. But it has become popular to the point that students at the School of Architecture at Taliesin (where I teach), at Yale University, at Texas A&M, and at SCI-Arc (where Harman now teaches) all claim to base their work on their understanding of what it means.
 
Tuesday, October 17, 2017
 
The openness of Dasein.
In a letter to Jean Beaufret on November 23, 1945, Heidegger writes: “‘Dasein’ is a keyword of my thought and therefore also the occasion for gross misinterpretations. ‘Da-sein’ for me means not so much ‘Here I am!’ but—if I can put it in a perhaps impossible French—‘being-the-there.’ And ‘the there’ is equal to ἀλήθεια: unconcealment – openness.” The letter is printed with a French translation in Martin Heidegger, Lettre sur l’humanisme, ed. and trans. Roger Munier (Paris: Aubier, 1964), 180–85, here 182–83.
P. 213, Becoming Heidegger
 
Saturday, October 14, 2017
 
In-der-Blog-sein

The Times of Israel interviews Babette Babich.
Nietzsche has long been unread in philosophy departments in both Germany and in the United States, just as the Frankfurt School under the leadership of Habermas and Honneth turned away from the original founders of Critical Theory, Adorno and Horkheimer. Today, the kind of philosophy we do at university is ‘analytic’ in Germany as in France and the UK, as in the US and Canada, etc., a way of doing philosophy which — quite apart from the Heideggerian question of whether it can or cannot think — seems demonstrably incapable of raising a challenge to the far right.
 
Thursday, October 12, 2017
 
In 3 AM, Andrew Gallix interviews Simon Critchley on punk.
AG: You also describe punk as ‘a working through of the creative possibilities of boredom that resist any easy translation into pleasure’ and go on to assert that ‘Boredom as the self-consciousness of naïveté is the Grundstimmung of punk.’ Could you explain this?
SC: I am alluding to Heidegger here, for whom anxiety is the Grundstimmung, the basic attunement that allows the world to withdraw and fall away, and allows for the possibility of the creative nothingness of freedom. Heidegger also talks, in the late 1920s, about ‘profound boredom’ as another possible basic attunement, and I was trying to link that to the theme of boredom that runs like a red thread through early punk, notably in the Buzzcocks’ Spiral Scratch and the opening track ‘Boredom,’ as Howard Devoto sneers.
 
Monday, October 09, 2017
 
In the NY Times, what drives David Patrick Kelly (Jerry Horne in Twin Peaks).
There is no reason, in his mind, not to imbue a smaller TV role with the same motivations used for a Greek classic onstage. “What’s the greatest idea? Why are we doing these things? Why are we doing this play?” Mr. Kelly said. “Forgive me if it sounds pretentious, but it’s Martin Heidegger: Language is being. ‘Language is the house of being, and we are the caretakers of being.’ If it’s cinematic language, or it’s literal poetry, that’s what gets me going.”
 
Sunday, October 08, 2017
 
In-der-Blog-sein

Ribbon Farm on the rectangular understanding of being.
The Industrial Revolution was an explosion in rectilinearity. Its factories, products, and shipping networks imposed the rectangle on the world on a scale never before seen. But the most important rectangle of our age is the one that you’re reading this through. How many rectangles can you see right now? Again, I don’t know if it’s a particularly good idea to walk around being aware of the rectangles. Following Heidegger and John Dewey, we’re mostly aware of the form of our tools, such as their rectilinearity, if they break down (e.g. if they become “bricked”). Perhaps it’s best to continue interacting with them as invisible portals through with we access cold food, outside, the internet, etc., and body-extension territories such as parking spaces, rooms, yoga mats, etc. But there may be times when we want to see legibility itself.
 
For when Ereignis is not sufficient.

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