Several of the most celebrated philosophers in the German tradition since Kant afford to poetry an all-but-unprecedented status in Western thought. Fichte, Hegel, Nietzsche, Heidegger, and Gadamer ...argue that the scope, limits, and possibilities of philosophy are intimately intertwined with those of poetry. For them, poetic thinking itself is understood as intrinsic to the kind of thinking that defines philosophical inquiry and the philosophical life, and they developed their views through extensive and sustained considerations of specific poets, as well as specific poetic figures and images. This book offers essays by leading scholars that address each of the major figures of this tradition and the respective poets they engage, including Schiller, Archilochus, Pindar, Hölderlin, Eliot, and Celan, while also discussing the poets' contemporary relevance to philosophy in the continental tradition.Above all, the book explores an approach to language that rethinks its role as a mere tool for communication or for the dissemination of knowledge. Here language will be understood as an essential event that opens up the world in a primordial sense whereby poetry comes to have a deeply ethical significance for human beings. In this way, the volume positions ethics at the center of continental discourse, even as it engages philosophy itself as a discourse about language attuned to the rigor of what poetry ultimately expresses.
What is time? This essay offers an attempt to think again about this oldest of philosophical questions by engaging David Hoy's recent book, The Time of Our Lives: A Critical History of Temporality, ...which proposes a "history of time-consciousness" in twentieth-century European philosophy. Hoy's book traces the turn-of-the-century debate between Husserl and Bergson about the different senses of time across the various configurations of hermeneutics, deconstruction, poststructuralism, and feminist theory. For him, what is at stake in such a project is to distinguish between the scientific-objective "time of the universe" and the phenomenology of human temporality, "the time of our lives." Hoy's approach is to organize his book around the three tenses of time—past/present/future—and to view objective-scientific time as derived from the more primordial forms of temporalizing lived experience that occur in our interpretation of time. In my reading of Hoy's work, I attempt to explore how "time" (lived, experiential, phenomenological) can be read not in terms of "consciousness" (Hoy's thematic), but in terms of the self's relationship with an Other. That is, my aim is less to establish a continental tradition about time-consciousness, understood through the methods of genealogy, phenomenology, or critical theory, than it is to situate the problem of time in terms of an ethics of the Other. In simple terms, I read Hoy's project as too bound up with an egological interpretation of consciousness. By reflecting on time through the relationship to the Other rather than as a mode of the self's own "time-consciousness," I attempt to think through the ethical consequences for understanding temporality and its connection to justice.
One of the defining moments in Celan’s signature poem “Tübingen, Jänner” is its focus on the Hölderlinian trope of “origin.” Drawing upon Hölderlin’s hymn, “Der Rhein”, and the opening line of stanza ...four—“A riddle is what is purely originated” (v. 16)—Celan undermines and compromises the very conceit of an origin as an Ursprung, an arche, or a pure beginning. For Celan, origin itself functions as a metonymy for the sense of something lost; it is nothing other than a fiction. Within Hölderlin’s poem, the source or Quelle of the Rhine offers the poet an occasion on which to reflect on the enigmatic origin of all that springs forth purely form nature. But even as this vision unfolds, the poet is, at the same time, confronted by the river as demi-god, a curious blend and opposition of both human and godly elements—hence, not “pure” in any simplistic sense.
Who is Heidegger's Hölderlin? Bambach, Charles
Research in phenomenology,
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Journal Article
Recenzirano
The question of Hölderlin's influence on Heidegger's thinking has long preoccupied philosophers. In this essay I attempt to situate the Hölderlin-reception in Germany during the 1930s and show how ...(despite all the strong political currents running through Heidegger's Hölderlin lectures) he comes to offer his own reflections on poetic dwelling that open an ethical relation within his work. There are deeply ethical moments that emerge in Heidegger's reading of Hölderlin, moments marked by polarities between an assertion of the German Volk's exceptionalist singularity and an awareness of the need to authentically encounter the "other," the "alien," the "foreign," and the "stranger." The Hölderlin lectures take place in this space of contention, strife, and upheaval. In and through his conversation with Hölderlin, Heidegger begins to think an originary ethics of dwelling attuned to the poietic power of beyng. It is in this ethos of poetic dwelling, one that comes to language in Hölderlin's late hymns, that Heidegger rethinks Dasein as Aufenthalt, abode, and ἦθος.
Joseph P. Lawrence's Socrates Among Strangers examines the philosopher as the consummate stranger, the one who is not at home in Athens, not at home in any academy, not at home in his domestic ...routines, and above all, not at home with himself.
