Convolute G: Poet Stephen Ratcliffe’s mentions of Heidegger

blond woman on phone planning to mail Heidegger’s Basic Writings back to man at kitchen table, adding black to the painting of the yard
Derrida believing “there’s a future which is predictable,”
noting that Heidegger and Hegel erase their private lives
from their work, “speech is what’s taking place right here”
Heidegger wondering why we “forget the subjectivity that belongs behind every objectivity,” woman on left claiming that truth in Greek connotes revelation

«Reading sound (shape-in-air) of poem as acoustic phenomena (in air, heard by ear), one hears the syllable, word, line (and line break), stanza unit, whole poem determined by the poem’s shape on the page, its physical presence (seen by eye) as letters written/composed/transcribed on the page into words, there to be perceived by the human (reader) when the poem is read aloud (or silently, thereby entering the mind’s ear as sound only imagined).»

(Picture under from same source: http://jacket2.org/article/reading-sound)

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Convolute D: Heidegger On Jewry, Simon Amstell on God and Nature

Open Culture wrote an article on Heidegger a while ago. There they quoted from his writings on jewry:

“One of the most secret forms of the gigantic, and perhaps the oldest, is the tenacious skillfulness in calculating, hustling, and intermingling through which the worldlessness of Jewry is grounded.”

The journalist commented:

«In this short passage alone, Heidegger invokes lazy stereotypes of Jews as “calculating” and “hustling.” He also, more importantly, describes the Jewish people as “worldless.” As Critical Theory writes, “Being-in-the-world (In-der-Welt-sein) is the basic activity of human existing. To say that the Jews are ‘worldless’… is more than a confused stereotype.” It is Heidegger’s way of casting Jews out of Dasein, his most important category, a word that means something like “being-there” or “presence.” Jews, he writes, are “historyless” and “are not being, but merely ‘calculate with being.’”»

They also quoted this paragraph from Heidegger:

«What is happening now is the end of the history of the great inception of Occidental humanity, in which inception humanity was called to the guardianship of be-ing, only to transform this calling right away into the pretension to re-present beings in their machinational unessence…»

At the BBC ‘Numb’ show jewish comedian Simon Amstell said this:

«What about when religious people fail to remember that God is nature, there’s nothing more all-encompassing or wise than mother nature and athiests forgot that science is the study of nature, and then they both remembered and had amazing sex by a tree.»

Time And History – Debord, Dylan, Pizzolatto, Derrida

“‘History is itself a real part of natural history, of the transformation of nature into man’ (Marx). Conversely, this ‘natural history’ exists effectively only through the process of human history, the only vantage point from which one can take in that historical totality, like the modern telescope whose power enables us to look back in time at the receding nebulas at the periphery of the universe.” Guy Debord, Time and History (The Society of the Spectacle, 1967)

Debord Refutation

“Girls’ faces formed the forward path
From phony jealousy
To memorizing politics
Of ancient history
Flung down by corpse evangelists
Unthought of, though, somehow
Ah, but I was so much older then
I’m younger than that now”
Bob Dylan, My Back Pages, 1964

“Well, once there was only dark. If you ask me, the light’s winning.” Rust Cole, True Detective (written by Nic Pizzolatto, 2013)

“First: Is–as it’s often said, in the way that Heidegger thought–is questioning the totally privileged form of philosophy? Is thinking really questioning, as it’s often said? Couldn’t there be, before the question, a more ancient, profound, and radical movement of thinking that is not questioning, but is rather an affirmation. That’s the first question on the question. Then, even presupposing that the first question of philosophy concerns Being–what is ‘to be’, what is the sense of this or that, what do we mean by the word Being?–is there no something presupposed in the way we come to understand Being? That’s not something I invented, but something I more or less inherited from Heidegger, and reinterpreted, in a certain way.” (Derrida in the bonus material from the film Derrida (2002)

The Bright Side of Deconstruction

Derrida meme

In the previous post I wrote about what I find to be some uncanny parts of deconstruction. In this post I’ll quote from one of the most inspiring essays by Derrida that I’ve read so far, and a much brighter one, as I see it. Here he writes about Levinas’ philosophy, and the ethical respect for the otherness of the other, and the otherness of the origin of the trace that is outside being, before any human questioning about being, the turning towards light and clarity through the difference of shades of brightness, with references to i.e. Plato. The essay is titled Violence And Metaphysics from the book Writing and Difference (from 1967, the year deconstruction broke). I’ll comment on the quote later. In this essay there’s also some beautiful quotes on metaphors and language, a more beautiful and poetic way to put deconstruction as I see it. But here’s the first quote:

“Without intermediary and without communion, absolute proximity and absolute distance: “eros in which, within the proximity to the other, distance is integrally maintained; eros whose pathos is made simultaneously of this proximity and this duality.” A community of nonpresence, and therefore of nonphenomenality. Not a community without light, not a blindfolded synagogue, but a community anterior to Platonic light. A light before neutral light, before the truth which arrives as a third party, the truth “which we look toward together,” the judgmental arbitrator’s truth. Only the other, the totally other, can be manifested as what it is before the shared truth, within a certain nonmanifestation and a certain absence. It can be said only of the other that its phenomenon is a certain nonphenomenon, its presence (is ) a certain absence. Not pure and simple absence, for there logic could make its claim, but a certain  absence. Such a formulation shows clearly that within this experience of the other the logic of noncontradiction, that is, everything which Levinas designates as “formal logic,” is contested in its root. This root would be not only the root of our language, but the root of all of Western philosophy,20  particularly phenomenology and ontology. This naïveté would prevent them from thinking the other (that is from thinking; and this would indeed be the reason why, although Levinas, “the enemy of thought,” does not say so), and from aligning their discourse with the other. The consequence would be double. (a) Because they do not think the other, they do not have time. Without time, they do not have history. The absolute alterity of each instant, without which there would be no time, cannot be produced—constituted—within the identity of the subject or the existent. It comes into time through the Other. Bergson and Heidegger would have overlooked this (De l’existence à l’existent  [hereafter EE ]), and Husserl even more so. (b) More seriously, to renounce the other (not by being weaned from it, but by detaching oneself from it, which is actually to be in relation to it, to respect it while nevertheless overlooking it, that is, while knowing it, identifying it, assimilating it), to renounce the other is to enclose oneself within solitude (the bad solitude of solidity and self-identity) and to repress ethical transcendence.”

Writing and Difference, pages 112-113