Tuesday, June 26, 2012
From Bremen Lectures's Translator's Foreword.
vereignen / to deliver into the ownership of
zueignen / to take into ownership
These two terms express the transitivity of the event of appropriation (Ereignis). What is given or delivered into ownership is now owned by another. And what is owned needs this other to be itself. But what gives or delivers into ownership is just as much owned in this relationship as is that which is given or delivered into the ownership of another (and beyng is the most other other because most near). What it is that is given over into the ownership of another here is one's very ownness as such. One's ownness is delivered to be taken up; never is even ownership simply one's own. In "The Thing," Heidegger will discuss this as a "mirroring" relation. Heidegger's language sets ownness into motion, given to one from what is not oneself and another is negotiated in the terms vereignen and zueignen, giving and taking into ownership.
P. xiv¶ 5:00 AM
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Is there an echo anywhere in such a conception of a cause-effect? It seems to me to be something other than even any of Aristotle's four causes.
It resembles what Agamben writes of Aristotle's conception of potentiality.
"To suffer is not a simple term. In one sense it is a certain destruction through the opposite principle, and in another sense the preservation of what is in potentiality by what is in actuality and what is similar to it....For he who possesses science [in potentiality] becomes someone who contemplates in actuality, and either this is not an alternation--since here there is the gift of the self to itself and to actuality--or this is an alternation of a different kind."--Aristotle, De anima, 417 b 2-16; p. 98.
It resembles what Agamben writes of Aristotle's conception of potentiality.
"To suffer is not a simple term. In one sense it is a certain destruction through the opposite principle, and in another sense the preservation of what is in potentiality by what is in actuality and what is similar to it....For he who possesses science [in potentiality] becomes someone who contemplates in actuality, and either this is not an alternation--since here there is the gift of the self to itself and to actuality--or this is an alternation of a different kind."--Aristotle, De anima, 417 b 2-16; p. 98.
Ereignis is the condition that makes the four causes meaningful. And allows us to make sense of cause-effect, and other basic principles, and make them our own.
I'm a little leary of the "now owned by another". It might be misunderstood as ownership of some item of property being transfered from one individual to another. The transitivity in Ereignis is that Ereignis has a direct object, Dasein. But beyng is not a thing that gives up, or loses ownership.
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I'm a little leary of the "now owned by another". It might be misunderstood as ownership of some item of property being transfered from one individual to another. The transitivity in Ereignis is that Ereignis has a direct object, Dasein. But beyng is not a thing that gives up, or loses ownership.
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