Dasein's foundational openness can be understood as an event. It is an event of opening, or the becoming manifest of the world. Recall that I suggested that Dasein itself can be understood and an event—the event of sense-making, which takes place in us. Originary angst would then be the inaugural and inaugurating episode of this event. It is the curtain rising on the stage, the floodlights illuminating the field, or the conductor raising her baton. This event is not only the first but that which makes all subsequent events possible. The openning of openness, or the becoming manifest of the world, is what first allows any happening of sense-making at all.
This event, of course, does not happen in time—or if it does, this is not what Heidegger is interested in. To call it the 'first' is to say that it is the most basic or most foundational. The event language is thus in a sense metaphorical since it implies a temporal ordering that does not apply here. But this metaphor is at least familiar: in philosophy, we often use temporal or dynamic metaphors to lay out relationships of ontological dependence and grounding. In any case, just as you can tell the story of the experience of angst in time, so too we can tell the story of the becoming-manifest of the world (the happening of originary ansgst) in the time of the a priori. This is the story of what it takes for there to be openness to being rather than not—an origin myth, if you will.
The key event in this story of the becoming manifest of the world is the sudden flaring up of ontological insight. As we have seen, the mood of angst provides ontological insight into what it takes to be an understander of being, specifically by revealing what it takes to be and to have a world. The original becoming manifest of the world is Desein's coming to have a world, or the world coming to be (because, recall, the world is not apart from its manifestness). Originary angst is thus Dasein's opening onto being—its opening to the fact that things are and to what they are. So there is not some particular ontological insight at stake here; it is the bursting forth of ontological insight per se: the understanding of being. This 'moment of clarity' is the granting of being, which Heidegger will later call 'Ereignis.'
According to Heidegger, thought is metaphysical when it tries to determine Being as presence, that is, as a simple set of descriptions of the present state of affairs, thus automatically privileging terms of temporal, spatial, and unified presentness. This is why Heidegger believed that “insofar as the pure relationship of the I-think-unity (basically a tautology) becomes the unconditioned relationship, the present that is present to itself becomes the measure for all beingness.”[P. 140] Even though these sets of measurable descriptions took diverse approaches throughout the history of philosophy (from Aristotle’s motionless true substances, to Kant's transcendental conditions of experience, to John Searle’s ontology of social functions), philosophers were always directed to consider Being as a motionless, nonhistorical, and geometric object or fact. Truth, in this form, became a correspondence that adapts or submits to Being’s descriptions; thought dissolves itself into a science, that is, into the global organization of all beings within a predictable structure of causes and effects.
The cause of the latest man-machine catastrophe: "Copilot Andreas Lubitz was mentally unstable". Clearly an acute case of originary Angst leading to a controlled descent into the abyss. In a century, folks will look back and be amazed we entrusted passenger aircraft to humans. I for one welcome our autopilot overlords.
¶ 8:12 PM0 comments
Critical Review of Academic Philosophy on more nazi nastiness in Die Zeit.
He was well informed about everyday politics and recommended to his brother to read Hitler’s Mein Kampf as well as several other books from the antidemocratic and nationalist far right.
Take a word like Geworfenheit. Not one, I admit, that you will ever overhear in a supermarket queue, even in Berlin or Cologne, but a key existential concept that greatly informs the current debate on marriage (or should). Geworfenheit means the state of being thrown, or “thrown-ness”. It was coined by Martin Heidegger who was, as every one knows, a very bad man; but though he had all the wrong answers, he did ask some very interesting questions. And then there is Angst, and Sorge… deep down this marriage debate is about these existential concepts. I believe in Geworfenheit: we need to live with, and embrace the fact that there is a great gap between ourselves and the truth of Christ; and we need to hold to that truth at all costs, lest we drown in a sea of cares.
The relationship between particular and universal, local Church and the See of Peter, is a symbiotic union that is to the enrichment of both. Communion with Peter remains a safeguard against seeing local custom as normative, when local custom has to be evaluated through the prism of the universal nature of revelation and the universal nature of morality. Put bluntly, you cannot insist that “this is our way of doing things here, and we don’t care about what others do in other countries”.
Cosmopolitan nomads make better Daseins, as their opposite exemplifies (ob. cit., Überlegungen).
¶ 9:40 AM0 comments
Today and tomorrow, in Athens, GA, catch Przemyslaw Sanecki's The Source of the Work of Art (2013).
This piece is a semantic space visualization/sonification of philosopher Martin Heidegger’s Der Ursprung des Kunstwerkes (often translated as The Origin of the Work of Art), with AI-generated text derived from analysis of the work.
Or preview it on YouTube. Or get the words of art from GitHub. Hard to believe that quatrograms file -- more odd numbers make better fourfolds.
¶ 7:24 PM0 comments