Cologne, 16 April 1997
Paul Murphy writes:
>>...*Verhaeltnis*. The latter is an ordinary German
noun to which Heidegger is likely to be appealing through the term
Verhaltenheit; I am mostly unfamiliar with BzP, but I imagine Heid. is
effecting a characteristic 'distancing' operation on Verhaeltnis to draw
out the '-halten' root. And 'retention' belongs to this constellation of
nouns, in that it translates the German 'Behalten'.<<
Yes, I agree: the '-halten' root provides something to see phenomenologically.
Malcolm Riddoch:
>>Now I know Heidegger trashes Husserl's systematic phenomenology and its
subjective bias but he seems strangely silent on the temporal aspects of
Husserl's thinking. I'm trying to make my way through these early writings
after LI and this notion of Verhaltenheit just keeps coming to mind. It's
kind of a tenuous connection but I think one that ecstatic temporality in
SZ seems to stand between. <<
On the other hand, the connection between retention/protention and the ecstases
of time in SuZ is pretty obvious.
>>Does the Beitraege shed any light on the temporal aspects of
Verhaltenheit, apart from the fact that it is the ground of care?<<
Yes, there is something here to mull over, e.g. in the section entitled "239.
Der Zeit-Raum" (GA65:372ff) but not by way of an Analytik, rather as historical
event-uation:
"Der Zeit-Raum ist die ereignete Erklueftung der Kehrungsbahnen des Ereignisses,
der Kehre zwischen Zugehoerigkeit und Zuruf, zwischen Seinsverlassenheit und
Erwinkung (das Erzittern der Schwingung des Seyns selbst!). Naehe und Ferne,
Leere und Schenkung, Schwung und Zoegerung, all dieses darf nicht
zeitlich-raeumlich begriffen werden von den ueblichen Zeit- und
Raum-Vorstellungen her, sondern umgekehrt, in ihnen liegt das verhuellte Wesen
des Zeit-Raumes." (GA65:372)
rough translation:
"Time-space is the eventuated-propriated fissuring of the turning orbits of
propriation, the turn between belonging-to and calling-to, between oblivion to
being and signalling with a wink (the en-quivering of the resonance of beyng
itself!). Nearness and farness, emptiness and giving, momentum and hesitation;
all this must not be conceived of temporally and spatially on the basis of the
usual conceptions of time and space, but the other way round: in them lies the
hidden essence of time-space."
Here we see that, after the turn, time-space is to be thought very differently:
i.e. umgekehrt, i.e. the other way round (even from SuZ: H. refers to SuZ as
"uebergaenglich wegweisend" - "transitionally pointing the direction" S.372).
And:
"Die _Augenblicksstaette_, Einzigkeit und Anfall der hellsten Entrueckung in den
Bereich des Winkes aus der sanften Berueckung des Sichversagenden-Zoegernden,
Naehe und Ferne in der Entscheidung, das Wo und Wann der Seinsgeschichte sich
lichtend-verbergend aus der Ereignung der Grundstimmung der _Verhaltenheit_.
Diese und die Grunderfahrung des Da und so des Zeit-Raumes." (GA65:375)
rough translation:
"The _place of the moment_, uniqueness and seizure of the brightest ecstatic
transport into the realm of the sign from the gentle ensnaring of what renounces
itself and hesitates; nearness and farness in the decision; the where and when
of the history of being uncovering and encypting itself in the event-uation of
the fundamental attunement of beholdenness. This and the fundamental experience
of the There and thus of time-space."
There are also notes on Aristotle, Leibniz, Kant in this section.
Chris Rickey:
>>...but how do you explain Heidegger's use of
"Bezug" to describe the relation of being and man? (Sorry, no quote
handy, and I can't quite place the text, but it's a later one). It has
the sense of drawing (ziehen) one out towards something; this is exactly
the effect that the question of being poses for us. What I am suggesting
is that "Bezug" captures something about the question of being that
"Verhaltenheit" does not.<<
I agree. The matter for thinking is multifaceted, so that saying it is
never-ending.
One passage in _Was heisst Denken?_ occurs to me, where the pull of beyng,
instead of the hold of beyng is put into words:
"Was sich uns entzieht, zieht uns dabei gerade mit, ob wir es sogleich und
ueberhaupt merken oder nicht. Wenn wir in den Zug des Entziehens gelangen, sind
wir -- nur ganz anders als die Zugvoegel -- auf dem Zug zu dem, was uns anzieht,
indem es sich entzieht." (WhD?:5)
rough translation:
"What withdraws itself from us pulls us with it in doing so, whether or not we
notice it immediately or at all. When we reach the pull of withdrawal we are --
only in quite a different way to migratory [pulled] birds -- in the draught to
what draws us to itself by withdrawing itself."
H. is always saying the same.
Regards,
Michael
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