Heidegger’s critique casts the ‘hack everything’ attitude in an unflattering light. Instead of being a simple, pragmatic way of looking at the world, the hacker way can be seen as an ontologically-transformative attitude that enframes reality as field of manipulable resource. This attitude is relatively unproblematic when applied to inanimate objects. It is highly problematic, however, when it is applied to the social and economic structures of human life. Human life is not hardware. Social and economic systems are not strings of code. To treat society in this way reflects an impoverished point of view, symptomatic of an alienated experience of the world.
In Heidegger’s depiction, therefore, at the most extreme extremity of the history of the metaphysics of constant presence, we find ourselves poised at the very threshold of crossing over into an authentic experience of be-ing in the propriating event, das Er-eignis. But despite the apparent and so tantalizing proximity of this ex-perience, we are not given to expect a smooth gradual crossing over to it simply because of the extremities at which we are poised: the machinations of technology have resulted in the complete abandonment of beings by be-ing [Seinsverlassenheit] and the human being is in peril of not only forgetting his essential be-ing but even of having forgotten this forgetting of be-ing. “But in this extreme extremity of destining peril the most intimate relationship [of man and be-ing] shows itself, but shows itself only as a completely veiled hint. [P. 327]” It is necessary to push the ex-perience of the peril of technology to the extreme to glimpse the e-vent emerging in the Ge-Stell.
When Heidegger speaks of "non-Being" in the ontological sense, he conceals (or rather discloses) a sly nod to Goethe's Mephistopheles: boredom, an objectless anxiety and alienation from life, gives us an intimation of "non-Being," Heidegger said. He might have mentioned rage, perversion, horror and violence. Heidegger followed the logical conclusion of his thinking into membership in the Nazi Party. I do not mean to attribute too much authority to Heidegger; as Michael Wyschogrod showed in his classic study of the two philosophers, he borrowed his best material from Heidegger. Nor did Heidegger discover intimations of non-Being in the pre-Socratics; Fernando de Rojas' citation of Heraclitus in the introduction to La Celestina (1499) long preceded him. Still, Heidegger gave us the modern formulation of the problem in its standard form.
My versión catedrática includes Fernando's Prologo. He cites fragment 53 in Latin: omnia secundum litem fiunt [Πόλεμος πάντων μὲν πατήρ ἐστι]. I don't recall it coming up in the version where Penelope Cruz played Melibea.
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This model, put forward by Aristotle, is also known as the hylomorphic scheme (where “hylomorphic” is composed of ὕλη and μορφή). As we have seen, it is neither strictly materialist, nor strictly idealist, but it represents instead a problematic effort to bridge the difference between existence and essence. “This”, writes de Beistegui, “is the discourse in the wake of which much of Western metaphysics will come to be engulfed.”.
In “The Origin of the Work of Art” Heidegger had already brought attention to the significant historical legacy of this particular way of understanding the conjunction of form and matter:
The distinction between matter and form is the conceptual scheme deployed in the greatest variety of ways by all art theory and aesthetics. This indisputable fact, however, proves neither that the matter-form distinction is adequately grounded, nor that it belongs, originally, to the sphere of art and the artwork.
In the LEGO world Emmet comes into contact with a group of Master Builders who are able to construct things…gasp…without instructions. They invent new and novel things. The Master Builders inherently subvert the status quo and so they are the archenemy of Lord Business who rules the LEGO world.
These Master Builders who make independent choices about what they will build and create exemplify Heidegger’s conception of authenticity. We becomes authentic when we move beyond doing what “one’ does and make our own choices about how to live our lives. Martin Heidegger is often thought of as an existentialist and this is the heart of existentialist philosophy.
Martin Heidegger explained that the significance of our dwellings on Earth must be understood in relation to “the primal oneness of earth and sky”—Earth as “the serving bearer, blossoming and . . . rising up into plant and animal”; sky as “the vaulting path of the sun, the course of the changing moon, the wandering glitter of the stars . . .” That’s a pitch not likely to be used by your average Remax sales agent, but it goes to the heart of this unusual architect’s operational code.