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Praeteritio dei

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Abstract

Is it possible to think about “the Greeks” without exposing oneself to what they call their gods? Feeling called upon to respond to this question, precisely within the constellation of Europe’s most gloomy hour, Martin Heidegger employs the instruments that come to him through his own “turn,” but also from further back: the “Fourfold” and the “Holy” may thus be studied in their crucial confrontation with Parmenides. A corollary resides in the link with the famous problem of “Hellenization” in Christianity.

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Notes

  1. Heidegger (1989, § 256). Beiträge zur Philosophie (Vom Ereignis), published in the Gesamtausgabe (hereafter GA), vol. 65.

  2. Heidegger (GA55: Heraklit, 1979, p. 15), (lecture courses of 1943–1944).

  3. Heidegger (GA66, 1997a, § 71).

  4. Heidegger (GA54, Parmenides 1982, p. 56).

  5. For a comprehensive analysis, see chiefly Mansfeld 1964. Die Offenbarung des Parmenides, Assen, van Gorcum; Heidegger (1953, p.81).

  6. The spelling “Thought” will occasionally be used with reference to das Denken in the sense of “the Heideggerian philosophy which does not exist.” See the 1964 epilogue to Phenomenology and Theology, Heidegger (1978, p. 69).

  7. That is, ens et verum convertuntur.

  8. Heidegger (GA54: Parmenides 1982, p. 208).

  9. For Plato Euthyd. 286c and the Sophistic nexus between “overthrowing” (the adversary) and aletheia see Paul Natorp, Forschungen zur Geschichte des Erkenntnissproblems im Alterthum, p. 59 sqq.

  10. Heidegger (GA 54, 1982, p. 59).

  11. Heidegger (Einführung in die Metaphysik, 1953, p. 46).

  12. Such is the approach of interesting commentaries; see, e.g., Zarader 1990. La dette impensée, Heidegger et l‘héritage hébraïque. Paris, Seuil.

  13. Heidegger (1954). Was heißt Denken? The texts have been known ever since 1954, including the “Moira” piece in Vorträge und Aufsätze. Incidentally, the characteristic reversal whereby more than once in Heidegger the exoteric lecture courses contain the real elaboration whereas the esoteric “treatises” rather constitute dogmatic or even pastoral teaching, would seem to deserve a longer reflection than can be afforded here.

  14. This is shown by Vorträge und Aufsätze, p. 247 sq., where the question of the goddess is taken up.

  15. Heidegger, (Vorträge und Aufsätze, 1954b, p. 241).

  16. Normally rendered as something like: “What is there to be said and thought must needs be” (Kirk-Raven).

  17. Heidegger (Was heißt Denken? 1954a, p. 108 and 110).

  18. See Heidegger (Vorträge und Aufsätze, 1954b, p. 251 and 184).

  19. Besinnung. Heidegger insists on the Judeo-Christian god as the deification of causality in general (GA 66, 1997a, p. 240).

  20. Heidegger (GA 66: Besinnung, 1997a, p. 15). See Nietzsche, vol. 2, p. 29.

  21. Heidegger (GA 78, 2010, p. 158).

  22. For this aspect see Schmid (2000)

  23. See Heidegger’s 1966 seminar with Eugen Fink published as Heraklit, (1970, p. 189 et passim).

  24. Heidegger GA 66, 1997a, p. 15.

  25. Stoicorum Veterum Fragmenta, II, pp. 528 f.; 638.

  26. Augustinian truth as antepredicative proceeds precisely from the paradigm expounded by Aquinas with reference to Augustine, contrasting truth as property of propositions (rectitude) with truth as “what is” (see De veritate, I, 2).

  27. Heidegger, Besinnung, (GA 66, 1997a, p. 256).

  28. Oltmanns (1935). Meister Eckhart. See especially “Das Wirken ohne Warum. Die Ewigkeit” (§ 24, pp. 148–156), as well as the final chapter.

  29. Heidegger (2005a) “Letter to Elfride Heidegger, 26 January 1939” in „Mein liebes Seelchen!”: Briefe Martin Heideggers an seine Frau Elfride 1915–1970, p. 204.

  30. See Heidegger (GA 24: Grundprobleme der Phänomenologie 1975, p. 157).

  31. By adding the “Franciscan” component of polemics against the Latin language (R. Bacon) and against “curial” tyranny (Occam), one would acquire a precious instrument for eventually understanding the structure of Heidegger’s Nietzsche interpretation.

  32. Heidegger (GA 70, 2005b, p. 142), (from the treatise Über den Anfang, 1941).

  33. Compare GA 24, Grundprobleme, p. 322 et passim.

  34. Heidegger (1969, p. 78; 1977, pp. 133–137). See also Bröcker (1982, pp. 72–76).

  35. A fascinating locus to study this would doubtless be provided by the inceptor venerabilis, Anaximander (the Milesian, historically denoted), whom Thought left on the island of Samos for at least 9 years. See Heidegger (GA 78, Der Spruch des Anaximander, p. 1) and (1950, p. 296).

  36. Heidegger (1997a). “Aus den Aufzeichnungen zu dem mit Eugen Fink veranstalteten Heraklit-Seminar” in Heidegger Studies 13, pp. 9–12.

  37. Ontologization as characterized by the late Franco Volpi (1994). Incidentally, the Husserlian drama follows the same plot, with its relapse into Neo-Kantianism after the flash of the Logical Investigations; but what about phenomenology itself, with its project of peeling off theories and “constructions” from the Sachen selbst?

  38. Heraclitus, fragment 5 DK (tr. J. Barnes).

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  1. University of Lille 3, Villeneuve d’Ascq, France

    Holger Schmid

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Schmid, H. Praeteritio dei. Cont Philos Rev 47, 335–351 (2014). https://doi.org/10.1007/s11007-014-9309-x

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