Heidegger intellectually anticipates this “turn”.127 In An Introduction to Metaphysics, Heidegger notes that “Questioning is the authentic and proper and only way of appreciating what by its supreme rank holds our existence in its power” (An Introduction to Metaphysics, Yale University Press (1959) pp. 83). Of course, Heidegger is utilizing the language of an old paradigm’s dictum. Upon Transition, there really should be no talk of “ranking”, “power”, or any other remnant of the hierarchically delimiting valuatory principles endemic to the metaphysical epoch. With the breach of Question, the stasis that holds such `rankings of truth in form vanishes. Nonetheless, let us address the phenomenal experience to which Heidegger speaks. Everything, from as far back as Anaximander and Parmenides, through Nietzsche and Heidegger, and everything represented in the movements of empiricism, the Enlightenment, irrationalism, post-structuralism, and the nonfoundational turn, leads us to where we are now. The entirety of what has come before is a part of what leads us to the future, so to speak. In the simplest of terms, Anaximander senses how the finite temporality of beings manifests in juxtaposition to a realm wherein the infinite is inclusive as an enveloping manifold. For him, this manifold or infinite multiplicity doles out justice as `a reckoning for all things’. It is not merely his foundation as a cosmologist that brings this awe of the eternal to the fore. Nor is it merely a sense of defining the “why” of human mortality and the transient temporality of beings (this vis-à-vis a seemingly eternal cosmos) that gives rise to the division between the mortal/finite immortal/infinite distinction. Rather, you can sense in Anaximander the very mystery of privative absence that advents from experiencing the world as αγάπη.** This sense of eros or love (or more precisely the sense of αγάπη αιώνια) is an indestructible form of justice which claims back unto the infinite that which transgresses the concerns of immortality. It is through love--though benevolent justice--that the will of infinity brings finite temporality to bare upon the injustice of teleological finitude (and its brand of privation). Via reiteration we can say: upon the injustice of being lost to the mediated realm of truth, and its transientness, man, in and by his facticity of finitude, is reclaimed by temporality; this as a decree of justice. In this, man is appropriated back to the eternal. In the thinking of Anaximander, man is fated to frequent finitude and experiences the reclamation doled out by justice. Man is thereby eventually appropriated back into the infinite. We mourn the reclamation of beings when they suffer the justice of temporality’s reclamation. But in this act of reclamation, that which was lost to privative oblivion is released into the infinite and reckons its homecoming with infinity. With this reclamation, beings are free to ride the eternal wheel along side the stars in the sky. In Anaximander there is a sense of sorrow; and from what are merely a few fragments—some scattered words, presumably from his own hand, and a few third-party anecdotal reflections which span from the pre-Socratic period through the Classical and Hellenistic periods; and which reach into the reflections of Scholastics and Aquinas. In Anaximander we hear how the finitude of temporality bespeaks the injustice of mans blind oblivion, and that out of necessity the finite is returned back from the realm of this shortsighted injustice (i.e., from the realm of ephemeral satisfactions) through the justice of temporality as it reckons thinking back to the infinite via re-appropriation. Put differently: by becoming lost to the oblivion of ontic/finite satisfactions, i.e., a realm where mediated differentiations must be meted out so as to gain satisfaction (which is an over-and-against posit vis-à-vis dissatisfaction qua duality), temporality-as-finitude doles out justice as a dissolution of such a dynamic and thereby appropriates man into the eternal. This reckoning for the injustice of being lost to materially finite/transient relations, releases beings into the infinite—into that which is indestructible and which is within all beings: the infinite-as-Being. As such, justice, which reflects aspects of being both lost to beings and how temporality comes to manage via the justice of mortality, surrounds and directs human possibility. The will-to-possibility thus speaks as a path towards the infinite. Mortal existence, in its privation, causes man to lust for ends and results. In this lust for results, the privative finitude of mortal existence renders man imbalanced. In this, man continually seeks after that which is only a representation; a vistage of the imposed semiotic `order. Thus, man is lost to the injustice such a path imparts. Cast into the opening region of the privative relation of the oblivion-of-infinity, man suffers the injustice of existential finitude precisely because existence is lost to the realm of beings as a lust for things ephemeral, finite, fixed, and superficial. It is only by being re-appropriated back into the fold of the infinite via eros that man can hope to receive justice and, thereby, the grant of what endures as a recollected dispensation of the eternal. There is no quarter from this reckoning. With our reclamation from oblivion, we `let go’ into the opened region of possibility and are simultaneously released from the thematic hold the Traditions semiotics holds over beings. By letting-go into the opened clearing of what advents with the nonfoundational turn, the violence performed by fixing beings as objectively defined and statically reified is dissolved. That which has remained obscured via the dictum of answers is allowed its freedom to come forth precisely because beings are afforded the right of `being’ as the questions they present in their mystery (παρουσία-φύση). It is in this opening region of the Question’s possibility that all things find their potential for radiant effulgence. This is how we come to where we now arrive. It is a phenomenal journey, indicative of a lived existential hermeneutic. Wrought with pain and some sense of purpose, this is αγάπη in the classical sense. Thus, it is from this sense of `love that we advance into Division II.128 --FOOTNOTES-- 127. It is difficult to attend to this work and simultaneously address the import of Heidegger. Nonetheless, the importance of Heidegger cannot be overstated. For that matter, Nietzsche’s importance is also seminal to what is transpiring with thinking at this point in history. **It is important to keep in mind how αγάπη [love] denotes an a-privative relation when understood through traditional understandings of truth. Objective [ontic] relations of love speak to a form of possessionary control; a means through which what is secured is fleeting and destined to undergo the `justice to which Anaximander speaks. 128. My analysis of Heidegger develops the intellectual aspects of this journey. It is excruciatingly obtuse in its prose and lengthy—some 2000-plus pages. Nonetheless, I’m sure it is what true philosopher-types would enjoy seeing. Perhaps those interested in gaining insight into the intellectual path which lays the groundwork for the leap into Mystery might find it of import. However, the material is complex and overly jingoistic. Nonetheless, I imagine it has import. (A Single Star in Sight: Post-Metaphysical Transition (c) 2011 (P) 2012 Deno Canellos ArtifexAstrum (10°=1□))
Posted on: Thu, 24 Oct 2013 03:31:09 +0000
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