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After the kids are asleep in the Wrong Mountain Yurt, we settle in to read Heidegger's masterpiece, "Contributions to Philosophy (of the Event)," in order to liberate ourselves and others from liberalism, anxiety, and machination.
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Working our way through section 91, we read of how thinking has become the search for certainty (not truth) and thus beingness has become objectivity. This is all the result of ratio, or reason, stepping into the service of fides, or faith, in the middle ages and the resulting “secular Christianity” of contemporary liberalism. Looking...
We read about how the first beginning experiences the truth of beings while the other beginning experiences the truth of beyng, and we discuss the differences. Heidegger counsels not to gauge or interpret the primordiality of beginnings according to their starting point or advancements and highlights the guideline and anticipatory grasp of thought as instrumental...
In section 90, we read about negation, and how it is too frequently taken to mean sheer rejection, dismissal, disparagement, or disintegration. In short, negation is logically neutered into the “not.” Heidegger urges us to think of negation as a leaping away into the Da (or there) of Dasein, and thus to be a kind...
In sections 87-89 we read of establishing a history of metaphysics that enables the realization that “refusal pertains intrinsically to the essence of beyng,” of taking thinking back into the grounding of Dasein, and of the “long periods of solitudes and the stillest raptures at the fireside of beyng” that the transitional ones must undertake....
In sections 85 and 86 of Contributions to Philosophy (of the Event) we read of the four “extensions” of metaphysics that lead to our ingrained thinking about being and beyng. Primary among these is the compulsion to make beingness present and relate to it as presence, which culminates in a host of symptoms and effects....
Reading thru the middle of section 85 of Contributions to Philosophy (of the Event) we wade through meditations on the overcoming of metaphysics, or “the knowledge of the ‘being’ of beings.” This leads to a variety of musings on how liberalism is the real world manifestation of the metaphysical heritage, so the process of ending...
We begin a new super section of the book, 3: The Interplay, and read about the forms of historical meditation, the passing of the ball from the first to the other beginning, and logic as a vestige of the powerlessness of thinking. This gives rise to discussions on how to free thought of logic, or...
In the final passages of section 80, Heidegger asks, “what is ‘more sure’: the immediate, naive description or the exact experiment?,” and then answers, “the former, because there theory is presupposed ‘less’.” Discussing this startling proposition, we conclude super section 2, The Resonating. Along the way we discuss “teaching to the test,” liberal education’s failure...
In sections 78 and 79 we read of the transformation of experience into a mathematico-rational measuring experiment opposed to “arbitrary, merely curiosity-motivated exploration of an indeterminately represented domain.” We spin off from these speculations to look at how the liberal/non-liberal dichotomy involves different perspectives on freedom of speech and law and order on a gradient...
In sections 77 and 78 we read of the ways in which experience and experiment inter-relate on a spectrum via anticipatory grasping, a desire for an exposition of regulatory, testing, inputting, placing objects in temptation, and the establishment of an essential objective domain accessible only through quantitative rules. We then discuss how anxiety plays into...
We finally conclude section 76 with a short section about newspaper science (the humanities) and machine science (the natural sciences). Heidegger states that “newspaper and machine are meant here…as the impelling modes of that final objectification…which sucks all the substantiveness out of beings, leaving them mere occasions for lived experience.” After parsing this all out,...
We continue going through section 76 with readings on the universities becoming business establishments bent on system-building erudition, the hidden goal of complete boredom at scientific innovation, and how the great unsettlement comes from essential knowledge, not powerlessness or hopelessness. We conclude with discussions of the degradations of the universities via the rot of money,...
We conclude Section 74 which includes explications on how historiology seeks to avoid history by standardizing interpretative viewpoints, how “newspaper science” and “humanities departments” have institutionalized knowledge, and how the closure against nature as much as history is due to technicism self-interpreting as “organic worldview.” We conclude with thoughts on the new era of unknowing,...
We continue reading through section 74 about science’s failure to determine the essential beings in its area of study, about its politicized “meaning-conferrals,” and about historiology as a comparative method of erasing difference. We then look at some recent media stories as examples of a liberalized (aka performatively politicized) epistemology as well as the way...
In Section 74 we continue following Heidegger’s meditations on science as “knowledge of an essential truth experienced in advance.” Via science’s determinate direction of explainability, we are enmeshed in a nexus of cause-effect relations that places everything under its jurisdiction of explanation and produces historiological machination via the perpetual instituting of “correct findings.” We connect...
In sections 74 and 75 we read of “total mobilization” as the setting in motion and undermining of all previous contents of still-enduring formations, the priority of procedures and contrivances, and the pressing of the masses into service. This is the outcome of modern science as a derived instituting of knowledge that places what is...
Section 73 of Contributions to Philosophy (of the Event) links “science” and the “abandonment by being.” Science has become the “conceptually pre-formed consequence of the interpretation of the beingness of beings under the guideline of thinking.” In short, a “concoction of ‘world-views’ composed of indiscriminately adopted forms of thought.” Heidegger says we must meditate on...
In section 72, we get an expansion of Nietzsche’s concept of nihilism from being without a goal (telos) to being the essential occurrence of the abandonment by being, aka machination, lived experience, and liberalism. Two “oppositional forms of nihilism” are discussed – Christianity and Bolshevism – whose “denial of a lack of goals” gives birth...
In the middle of section 69 of Contributions to Philosophy (of the Event), we read more of the gigantic and how it is the incalculable in the form of the plight of the lack of a sense of a plight due to the distorted essence its “world as picture” and quantitative sense of time and...
We start section 69, entitled the Gigantic, and read about its being “quantity as quality” due to representation’s systematic spacialization and its hatred for limitations. This being-historical state in which “everything is humanly possible” manifests in liberalism’s fixation on what things represent and the anxiety that a limitless representational possibility can foster. Comparison is made...
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