Log24

Friday, June 23, 2017

A Kind of Cross

Filed under: Uncategorized — Tags: — m759 @ 1:00 PM

"For every kind of vampire, there is a kind of cross."

Gravity's Rainbow

See also Heidegger + Rift in this  journal.

Monday, April 10, 2017

Heidegger for Passover

Filed under: Uncategorized — m759 @ 12:00 PM

From this  journal on August 7, 2010  (footnotes added today) —

The title of this post, "Rift Designs," is taken from Heidegger.

From a recent New Yorker  review of Absence of Mind  by Marilynne Robinson—

"Robinson is eloquent in her defense of the mind’s prerogatives, but her call for a renewed metaphysics might be better served by rereading Heidegger than by dusting off the Psalms."

Following this advice, we find—

"Propriation1 gathers the rift-design2 of the saying and unfolds it3  in such a way that it becomes the well-joined structure4 of a manifold showing."

— p. 415 of Heidegger's Basic Writings , edited by David Farrell Krell, HarperCollins paperback, 1993

"Das Ereignis versammelt den Aufriß der Sage und entfaltet ihn zum Gefüge des vielfältigen Zeigens." 

— Heidegger, Weg zur Sprache

1. "Mirror-Play of the Fourfold"

2. "Christ descending into the abyss"

3. Barrancas of Cuernavaca

4. Combinatorics, Philosophy, Geometry

Tuesday, September 3, 2013

“The Stone” Today Suggests…

Filed under: Uncategorized — m759 @ 12:31 PM

A girl's best friend?

The Philosopher's Gaze , by David Michael Levin,
U. of California Press, 1999, in III.5, "The Field of Vision," pp. 174-175—

The post-metaphysical question—question for a post-metaphysical phenomenology—is therefore: Can the perceptual field, the ground of perception, be released  from our historical compulsion to represent it in a way that accommodates our will to power and its need to totalize and reify the presencing of being? In other words: Can the ground be experienced as  ground? Can its hermeneutical way of presencing, i.e., as a dynamic interplay of concealment and unconcealment, be given appropriate  respect in the receptivity of a perception that lets itself  be appropriated by  the ground and accordingly lets  the phenomenon of the ground be  what and how it is? Can the coming-to-pass of the ontological difference that is constitutive of all the local figure-ground differences taking place in our perceptual field be made visible hermeneutically, and thus without violence to its withdrawal into concealment? But the question concerning the constellation of figure and ground cannot be separated from the question concerning the structure of subject and object. Hence the possibility of a movement beyond metaphysics must also think the historical possibility of breaking out of this structure into the spacing of the ontological difference: différance , the primordial, sensuous, ekstatic écart . As Heidegger states it in his Parmenides lectures, it is a question of "the way historical man belongs within the bestowal of being (Zufügung des Seins ), i.e., the way this order entitles him to acknowledge being and to be the only being among all beings to see  the open" (PE* 150, PG** 223. Italics added). We might also say that it is a question of our response-ability, our capacity as beings gifted with vision, to measure up to the responsibility for perceptual responsiveness laid down for us in the "primordial de-cision" (Entscheid ) of the ontological difference (ibid.). To recognize the operation of the ontological difference taking place in the figure-ground difference of the perceptual Gestalt  is to recognize the ontological difference as the primordial Riß , the primordial Ur-teil  underlying all our perceptual syntheses and judgments—and recognize, moreover, that this rift, this  division, decision, and scission, an ekstatic écart  underlying and gathering all our so-called acts of perception, is also the only "norm" (ἀρχή ) by which our condition, our essential deciding and becoming as the ones who are gifted with sight, can ultimately be judged.

* PE: Parmenides  of Heidegger in English— Bloomington: Indiana University Press, 1992

** PG: Parmenides  of Heidegger in German— Gesamtausgabe , vol. 54— Frankfurt am Main: Vittorio Klostermann, 1992

Examples of "the primordial Riß " as ἀρχή  —

For an explanation in terms of mathematics rather than philosophy,
see the diamond theorem. For more on the Riß  as ἀρχή , see
Function Decomposition Over a Finite Field.

Thursday, September 2, 2010

In the Details

Filed under: Uncategorized — Tags: — m759 @ 12:00 PM

What's wrong with this picture?

Google News today—

http://www.log24.com/log/pix10B/100902-GoogleNewsImages.jpg

Midrash on what's wrong

http://www.log24.com/log/pix10B/100902-Favicon.jpg

Related material from August 29

Camp Germania

(Click for Source)

http://www.log24.com/log/pix10B/100829-TreadCarefully.jpg


Related material from Camp Germania

For a Festschrift  on his eightieth birthday, she [Hannah Arendt] wrote “the storm that blows through Heidegger's work—like the one which blows across centuries against it from Plato's works—does not stem from this century.” And from her first book—on the idea of love in St. Augustine—to her last, she chose a much different path. While her public remarks were full of praise, her private ones were less so. After the war, Arendt, since married, returned to Germany and spent an uneasy afternoon with her former love and his resolutely anti-Semitic wife Elfriede. What she wrote of her experience was in her diary and was not published until after her death. This was not a diary entry like others she wrote: it was an animal fable called “Heidegger the Fox.” It begins, “Heidegger says proudly: ‘People say Heidegger is a fox.' This is the true story of Heidegger the fox.” She continued….

— "Being There," in Cabinet Magazine, Issue 25, Spring 2007

Saturday, August 7, 2010

Rift Designs

Filed under: Uncategorized — m759 @ 8:28 PM

From the current index to obituaries at Telegraph.co.uk—

Teufel is also featured in today's New York Times

"Mr. Teufel became a semicelebrity, helped in no small part by his last name, which means 'devil' in German."

From Group Analysis ,  June 1993, vol. 26 no. 2, 203-212—

The Problem of Good and Evil

by Ronald Sandison, Ledbury, Herefordshire HR8 2EY, UK

In my contribution to the Group Analysis Special Section: "Aspects of Religion in Group Analysis" (Sandison, 1993) I hinted that any consideration of a spiritual dimension to the group involves us in a discussion on whether we are dealing with good or evil spirits. But if we say that God is in the group, why is not the Devil there also? Can good and evil coexist in the same group matrix? Is the recognition of evil "nothing but" the ability to distinguish between good and bad? If not, then what is evil? Is it no more than the absence of good?

These and other questions were worked on at a joint Institute of Group Analysis and Group-Analytic Society (London) Workshop entitled "The Problem of Good and Evil." We considered the likelihood that good and evil coexist in all of us, as well as in the whole of the natural world, not only on earth, but in the cosmos and in God himself What we actually do with good and evil is to split them apart, thereby shelving the problem but at the same time creating irreconcilable opposites. This article examines this splitting and how we can work with it psychoanalytically.

This suggests a biblical remark—

"Now there was a day… when the sons of God
came to present themselves before the Lord,
and Satan came also among them."

Job 1:6, quoted by Chesterton in The Man Who Was Thursday

Sandison died on June 18. See the Thursday, August 5, Log24 post "The Matrix."

Teufel died on July 6. See the Log24 posts for that day.

The title of this  post, "rift designs," refers to a recurring theme in the July 6 posts. It is taken from Heidegger.

From a recent New Yorker  review of Absence of Mind  by Marilynne Robinson—

"Robinson is eloquent in her defense of the mind’s prerogatives, but her call for a renewed metaphysics might be better served by rereading Heidegger than by dusting off the Psalms."

Following this advice, we find—

"Propriation gathers the rift-design of the saying and unfolds it  in such a way that it becomes the well-joined structure of a manifold showing."

p. 415 of Heidegger's Basic Writings , edited by David Farrell Krell, HarperCollins paperback, 1993

"Das Ereignis versammelt den Aufriß der Sage und entfaltet ihn zum Gefüge des vielfältigen Zeigens." 

— Heidegger, Weg zur Sprache

Sunday, July 11, 2010

Language Lab

Filed under: Uncategorized — m759 @ 11:02 AM

From a search in this journal for "Krell"—

Dialogue from an American adaptation of Shakespeare's Tempest

“… Which makes it a gilt-edged priority that one  of us
 gets into that Krell lab and takes that brain boost.”

– Taken from a video, Forbidden Planet Monster Attack

http://www.log24.com/log/pix10A/100711-LanguageLab.jpg

From yesterday's A Manifold Showing

"Propriation gathers the rift-design of the saying and unfolds it
in such a way that it becomes the well-joined structure of a manifold showing."
(p. 415 of Heidegger's Basic Writings, edited by David Farrell Krell,
HarperCollins paperback, 1993)

German versions found on the Web—

„Das Ereignis versammelt den Aufriß der Sage und entfaltet ihn zum Gefüge des vielfältigen Zeigens.“ 323

323 Heidegger, Weg zur Sprache, S. 259.

"Das Regende im Zeigen der Sage ist das Eignen. Es erbringt das An- und Abwesen in sein jeweilig Eigenes, aus dem dieses sich an ihm selbst zeigt und nach seiner Art verweilt. Das erbringende Eignen, das die Sage als die Zeige in ihrem Zeigen regt, heiße das Ereignen. Es er-gibt das Freie der Lichtung, in die Anwesendes anwähren, aus der Abwesendes entgehen und im Entzug sein Währen behalten kann. Was das Ereignen durch die Sage ergibt, ist nie Wirkung einer Ursache, nicht die Folge eines Grundes. Das erbringende Eignen, das Ereignen, ist gewährender als jedes Wirken, Machen und Gründen. Das Ereignende ist das Ereignis selbst – und nichts außerdem. Das Ereignis, im Zeigen der Sage erblickt, läßt sich weder als ein Vorkommnis noch als ein Geschehen vorstellen, sondern nur im Zeigen der Sage als das Gewährende erfahren. Es gibt nichts anderes, worauf das Ereignis noch zurückführt, woraus es gar erklärt werden könnte. Das Ereignen ist kein Ergebnis (Resultat) aus anderem, aber die Er-gebnis, deren reichendes Geben erst dergleichen wie ein `Es gibt' gewährt, dessen auch noch `das Sein' bedarf, um als Anwesen in sein Eigenes zu gelangen. Das Ereignis versammelt den Aufriß der Sage und entfaltet ihn zum Gefüge des Vielfältigen Zeigens. Das Ereignis ist das Unscheinbarste des Unscheinbaren, das Einfachste des Einfachen, das Nächste des Nahen und das Fernste des Fernen, darin wir Sterbliche uns zeitlebens aufhalten." 8

8 M. Heidegger: Unterwegs zur Sprache. S. 258 f.

From Google Translate:

"The event brings together the outline of the legend and unfolds it to the structure of the manifold showing."

Saturday, July 10, 2010

A Manifold Showing

Filed under: Uncategorized — m759 @ 7:11 AM

"Heidegger suggests that we experience the saying of language as a shining forth:

'It lets what is coming to presence shine forth, lets what is withdrawing into absence vanish.  The saying is by no means the supplemental linguistic expression of what shines forth; rather, all shining and fading depend on the saying that shows.' (pp. 413-414).

But what is the basis and origin of this possibility of saying?  The happening of saying in the clearing, its allowing things to shine forth, can also be called an 'owning.' Owning is the event of a thing’s coming into its own, of its showing itself as itself. Heidegger also calls it 'propriating,' 'en-owning,' or Ereignis:

'Propriation gathers the rift-design of the saying and unfolds it in such a way that it becomes the well-joined structure of a manifold showing. (p. 415)'"

— "Heidegger: On the Way to Language," by Paul Livingston

Page references are apparently to Heidegger's Basic Writings, edited by David Farrell Krell, HarperCollins paperback, 1993.

See also Shining Forth.

Wednesday, July 7, 2010

07 Book

Filed under: Uncategorized — m759 @ 6:29 AM

BOOKS OF THE TIMES

A Talent for Writing, and Falling Into Things

(http://www.nytimes.com/2010/07/07/books/07book.html)

The above headline from this morning's New York Times  is a rather strong reminder of a post linked to here last night—  a post from April 10, 2004 (Holy Saturday), titled "Harrowing."

The book under review is a biography of William Golding, also quoted here in "Harrowing."

From that post—

“There is a suggestion of Christ descending into the abyss for the harrowing of Hell.  But it is the Consul whom we think of here, rather than of Christ.  The Consul is hurled into this abyss at the end of the novel.”

– Stephen Spender, introduction to Malcolm Lowry's Under the Volcano

Related material:

Theater of Truth

 rift-design— Definition by Deborah Levitt

"Rift.  The stroke or rending by which a world worlds, opening both the 'old' world and the self-concealing earth to the possibility of a new world. As well as being this stroke, the rift is the site— the furrow or crack— created by the stroke. As the 'rift design' it is the particular characteristics or traits of this furrow."

– "Heidegger and the Theater of Truth," in Tympanum: A Journal of Comparative Literary Studies, Vol. 1, 1998

See also "harrow up" + Hamlet  in this journal.

Tuesday, July 6, 2010

A Serious Artist

Filed under: Uncategorized — m759 @ 10:00 PM

Today's Google logo
honors a serious artist:

Image-- Frida Kahlo in Google logo July 6, 2010

Related material:

Holy Saturday, 2004

That post quotes the words of another serious artist,
Malcolm Lowry, on a barranca, or deep ravine.
(See also Heidegger's "rift" concept.)

For a less serious rift, see the art of Kylie Minogue.

What “As” Is

Filed under: Uncategorized — Tags: — m759 @ 8:00 PM

or:  Combinatorics (Rota) as Philosophy (Heidegger) as Geometry (Me)

"Dasein’s full existential structure is constituted by
the 'as-structure' or 'well-joined structure' of the rift-design*…"

— Gary Williams, post of January 22, 2010

Background—

Gian-Carlo Rota on Heidegger…

"… The universal as  is given various names in Heidegger's writings….

The discovery of the universal as  is Heidegger's contribution to philosophy….

The universal 'as' is the surgence of sense in Man, the shepherd of Being.

The disclosure of the primordial as  is the end of a search that began with Plato….
This search comes to its conclusion with Heidegger."

— "Three Senses of 'A is B' in Heideggger," Ch. 17 in Indiscrete Thoughts

… and points as separating rifts

Image-- The Three-Point Line: A
 Finite Projective Space

    Click image for details.

* rift-design— Definition by Deborah Levitt

"Rift.  The stroke or rending by which a world worlds, opening both the 'old' world and the self-concealing earth to the possibility of a new world. As well as being this stroke, the rift is the site— the furrow or crack— created by the stroke. As the 'rift design' it is the particular characteristics or traits of this furrow."

— "Heidegger and the Theater of Truth," in Tympanum: A Journal of Comparative Literary Studies, Vol. 1, 1998

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