The world isn't equal to time, but rather a construction in time, it's a time concept and time itself by default is the "Geschende", namely the happening moment of "Existenz" in individual historical terms, in the sense of Geschichte and not of Historie. Existenz in its "durchschnittliche Jeweiligkeit" cannot happen "only" outside this referential framework but instead occurs in both referential frameworks; this is how Kafka's stories are told. Time's become the moment of Existential choice. It isn't a quest for Being for this is already implicit in temporality. Existence and worldliness in the dialectic of time account rather for a quest for the eventfulness and in this sense Heidegger might be right: The event is unique in its kind, it contains no past eo ipse but rather the best possibility and intentionality of memory and a sense of Vergaenglichkeit. The event has no Jenseits but contains one of its own in a mirror-like image, the image of potential ability that places the Jenseits inside the same referential framework but simultaneously at a different vantage locus. The self (in the sense of being reflective, not in the sense of an "to ontos" in Greek or the Heideggerian Seiende) cannot achieve the experience in hierarchical withdrawal or return, only thus the Monism can be broken by presenting a Darstellung of the fragmentary totality that can never be entirely grasped or bridged; this is where the Hegelian moment of history falls apart. Truth is lastly a conditional import for this experience, therefore if it were to have any validity, must become itself unconditional under the premises of time.
Friday, March 16, 2007
Occidental Eyes II
"I don't want any spiritual involvement with this world as it is"-Jacob Taubes
Geschende>Geschichtlich
The world isn't equal to time, but rather a construction in time, it's a time concept and time itself by default is the "Geschende", namely the happening moment of "Existenz" in individual historical terms, in the sense of Geschichte and not of Historie. Existenz in its "durchschnittliche Jeweiligkeit" cannot happen "only" outside this referential framework but instead occurs in both referential frameworks; this is how Kafka's stories are told. Time's become the moment of Existential choice. It isn't a quest for Being for this is already implicit in temporality. Existence and worldliness in the dialectic of time account rather for a quest for the eventfulness and in this sense Heidegger might be right: The event is unique in its kind, it contains no past eo ipse but rather the best possibility and intentionality of memory and a sense of Vergaenglichkeit. The event has no Jenseits but contains one of its own in a mirror-like image, the image of potential ability that places the Jenseits inside the same referential framework but simultaneously at a different vantage locus. The self (in the sense of being reflective, not in the sense of an "to ontos" in Greek or the Heideggerian Seiende) cannot achieve the experience in hierarchical withdrawal or return, only thus the Monism can be broken by presenting a Darstellung of the fragmentary totality that can never be entirely grasped or bridged; this is where the Hegelian moment of history falls apart. Truth is lastly a conditional import for this experience, therefore if it were to have any validity, must become itself unconditional under the premises of time.
The world isn't equal to time, but rather a construction in time, it's a time concept and time itself by default is the "Geschende", namely the happening moment of "Existenz" in individual historical terms, in the sense of Geschichte and not of Historie. Existenz in its "durchschnittliche Jeweiligkeit" cannot happen "only" outside this referential framework but instead occurs in both referential frameworks; this is how Kafka's stories are told. Time's become the moment of Existential choice. It isn't a quest for Being for this is already implicit in temporality. Existence and worldliness in the dialectic of time account rather for a quest for the eventfulness and in this sense Heidegger might be right: The event is unique in its kind, it contains no past eo ipse but rather the best possibility and intentionality of memory and a sense of Vergaenglichkeit. The event has no Jenseits but contains one of its own in a mirror-like image, the image of potential ability that places the Jenseits inside the same referential framework but simultaneously at a different vantage locus. The self (in the sense of being reflective, not in the sense of an "to ontos" in Greek or the Heideggerian Seiende) cannot achieve the experience in hierarchical withdrawal or return, only thus the Monism can be broken by presenting a Darstellung of the fragmentary totality that can never be entirely grasped or bridged; this is where the Hegelian moment of history falls apart. Truth is lastly a conditional import for this experience, therefore if it were to have any validity, must become itself unconditional under the premises of time.
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