Heidegger in Japanese

While the Kanji  顧  for "there arises a looking back" occurs in many compounds concerning customers and advice, it is also found in editc2 as

顧慮 [こりょ] /(n,vs) concern/solicitude/consideration/EntL1267890X/

後顧 [こうこ] /(n) looking back/worry/anxiety/EntL1269630X/

後顧の憂い [こうこのうれい] /(n) anxiety (about the future)/EntL1651830X/

and in expressions concerning indecision.

Doctrine holds that the radical (181) is 頁.

The character is also present in Chinese and Korean family names as Gu, Koo or Ku.

My kanji.aule-browser.com summary follows:

顧, \u9867, Henshall 1235, look back, review, examine oneself, turn around
Skip code 1-12-9
urlencoding %E9%A1%A7
utf-8 E9A1A7

See also:
顧みて他を言う [かえりみてたをいう] /(exp,v5u) to give an evasive answer/EntL1864160X/
顧みる(P);省みる(P);顧る(io) [かえりみる] /(v1,vt) (1) to look back (e.g. over shoulder or at the past)/to turn around/to review/(2) to reflect/to reconsider/(3) (esp. 省みる) to consider (usu. used in negative)/to concern oneself about/(P)/EntL1267870X/

For copyright, see http://www.edrdg.org/edrdg/licence.html

Issa Spyglass

Perhaps Heidegger was misled by his Japanese aristocrat student: Issa did not say "telescope".  He was speaking of a "spyglass".

He must have waited his turn with his 3 coins - but what was he expecting to see as if near?  Fuji-san?

That three-kanji combination is now archaic, but was not in 1790.

---

Worringer Heidegger

I am not the first to note parallels between Heidegger and Worringer.

Worringer's text shows astonishing parallels to Heidegger's later etcetera

Here in New Brunswick I have no access to the German original of Abstraction and Empathy [1908/1919] but the second section of part II has entire paragraphs which could be used as an alternative to Heidegger's Feldweg altogether. Forget Die Kehre, we had the gist succinctly stated by Worringer and so much more easily disputed, extended or defended.  And more readily understood.

The "Etat de l'Âme" of Worringer need only be taken as the Stimmung of Heidegger and great deal more of his views of a return via "before Plato" seem simplified.  And relativized.

Does Husserl anywhere comment on Worringer?  See the relation of both to T. Lipps.

Did Heidegger assume this echo was present for his listener, his reader?  Did this come to him via Jaspers, Arendt or even both?  Heidegger seems to come to Van Gogh rather late (see his correspondence.)

Abstraktion und Einfühlung Wilhelm Worringer

See notes on Hoelderlin, Kunst, Dichter, Gedichte

Note: the Heidegger/Arendt attack on the telescope of Galileo - why not also the teknik of the press of Gutenberg and leaden moveable type?

The hyperborean moons of Jupiter and 20/200 vision above 3000m altitude: the tale and claims of a liar?

Banality of Evil, or Banalität des Bösen

 

The banality of the torture of Irena Sendler?

The film did not dare reveal what was done to her, nor the truth of how she happened to survive: shoddy, without a bullet to the head.

Basic reference: Ernst Klee, Das Personenlexikon zum Dritten Reich, Frankfurt 2007.

The execution of Zuzzana Ginzburg  may have been simpler.

   see: Zuzanna Ginczanka or Zuzanna Polina Gincburg or Susanna Ginzburg

The notion of banality was well-established with Heidegger long before his SA enthusiasms and his reunion with Arendt.

Compare: Hannah Arendt on Walter Benjamin and Stefan Zweig, the suicides.

   A suicide of a less than banal psychopath: Theodor Dannecker (Camp de Drancy and other.)

  Never interviewed by Arendt as "journalist": Alois Brunner.

  Never trained as social scientist: Hannah Arendt.  Never trained as philosopher: her second husband, the buffoon of Bard.  The end of the tradition of philosopher Hermann Cohen's Marburg: Heidegger mocking philosopher Ernst Cassirer* at Davos.

For a Heidegger, what could be more banal than the death met by Afra Geiger?

Was the world reading the words of Heidegger as a phrase "coined" by Arendt?

See Dresden HAIT.

* whose work gave us Susanne Langer
Note: there is a Paul-Natorp-Strasse in Marburg an der Lahn, but no Hermann-Cohen-Weg.
Sehe: Landkreis Marburg-Biedenkopf
Sehe: Marburg marks the location of the Synagogue of the Middle Ages.
Sehe: the 19th Century Synagogue in Marburg burning on Kristallnacht.

My testimony: 1985, one plaque for Hermann Cohen at the old University; one plaque for "fellow citizens who FELL in the war"; no sign of the great synagogue or the missing Jews or any indication on any home that it had been the home of a Jew in during the 1938 pogrom.
Compare:  mezuzah found on the doorposts of peasant houses in Poland in filming "Shoah".
Missing: Judengasse, Marburg, Hessen.
Present: a great many American tourists for Grimm Brothers and the Elizabeth Church.

Facts: one bomb fell in the railyards of Marburg causing one death, but all handicapped and mentally ill murdered; no data on citizen or boys lost among troops, youth troops or SA members or other.  But note activity to deny wrong-doing in 1949 at the Uni-Marburg on visit by Niemoeller.

Story of note: Erich Frank, a death in Amsterdam, 1945.

Today:
Jüdische Gemeinde Marburg
Liebigstr. 21A, 35037 Marburg, Germany
+49 6421/407430 ‎
http://gcjz-marburg.de
http://www.jg-marburg.de/eng/cooperation.htm
http://www.landsynagoge-roth.de/
http://www.alemannia-judaica.de/marburg_synagoge.htm

Heideggers Lunettes

Heidegger without spectacles might not have noted that it was high thin cirrus obscuring the quartered moon as it neared meridian at sunset this evening.

From spectacles came the spyglass of Galileo - but this was not the inverting telescope of Kepler.

Leibniz was called upon for pumping aqua from mines, but the well at Todtnauberg had no need of Archimedes.

Heidegger on Richard Feynman's 1965 Nobel ?

Man sagt, die moderne Technik sei eine unvergleichbar andere genenüber aller früheren, weil sie auf der neuzeitlichen exakten Naturwissenschaft beruhe. Inzwischen hat man deutlicher erkannt, daß auch das Umgekehrte gilt: die neuzeitliche Physik ist als experimentelle auf technische Apparaturen und auf den Fortschritt des Apparatebaues angewiesen.

Arendt (who may have had no science other than Heidegger's smattering)

"[...] that we deal only with the patterns of our own mind, the mind which designed the instruments and put nature under its conditions in the experiment — prescribed its laws to nature [...]" 

But the rising and setting star is displaced by the same refraction as the canoe paddle in the stream, Herr Doktor Professor ... ah, yes, but we spoilt it by making a measurement with sticks and notches in wanting to mark the seasons, the floods, the great squalls at sea ... that arising from the activity of mind within nature with culture, with language, with social tasks (objectives.)

Erotik Rilke

Erotik is not absent from Sein und Zeit: Rilke lies under so much weight, but the erotic layer is there, and although quite clearly preserved, requires to be read through a certain indirection.

Christians and the Sublimation of Sex: Mud and Poetry by Tyler Blanski

 
Here is an opinion piece on CNN.

Here is my advice: to avoid spilling your seed on the ground, wear a condom.

And what was the view of gay marriage in that piece?  Let me see, the gay Youth Minister at Fountain of Life Bible Congregation.  Hmmm.  Counselling your son?  I think not ...

Yesterday, looking through colour plates of Breugel, there is no mention in the commentary of the sort of codpiece on the male garments or the seeming erection of a bagpiper.  Gesell, in commenting a film on the developing young male, failed to comment on an erection of the filmed subject.  In another book, no mention  that the fig leaves were added very late to some paintings and sculpture.  Omission and emissions.

Of course, the concerns in that CNN opinion piece are not those of Italian teens or French teens or Polish teens or educated Brazilian teens or educated Chilean teens or Austrian teens: but remember that those non-Americans are members of the congregation of the Antichrist.  So naturally they can marry in a Church with little guilt.  Or shame.

The message is sublimation.  CNN does not link this page to http://www.goodinbed.com/ nor to Google Books Moregasm.  And masturbation AFTER marriage?  Now we are talking guilt, betrayal, SODOMY.

Yeshua, called the Nazarene, was not married. Period.  Nor was Saul of Tarsus (although possibly Peter had been married.)  And we have a good idea about the self-flagellation as Pope of Karol Wojtyla, sometime phenomenologist of action and a young man before he was a priest.

The critical years of the composition of Being and Time or „Sein und Zeit“ correspond to the relationship of Heidegger with Arendt.  It is quiet possible that Heidegger's teaching on sex was also that of her first husband, a sycophant.  It was almost certainly not that of her second husband, however much he aped Heidegger in his curious life as a professor of philosophy at Bard.

Perhaps the later Heidegger arrived at eros through Friedrich Hölderlin and Plato's Symposium. Reading the CNN post, I think of Bertrand Russell and his American Quaker bride. Oh vey.  Are we one hundred years later?

Chastity and priests: how is that working out for you in Ireland? Boston? Oh, I forgot, Catholics.

What Americans are nor likely to hear in this CNN Belief Piece is the voice of extremism: this is the same voice heard in fundamentalist Islam.  It is the voice of ignorance and hypocrisy across cultures, languages, timezones and millenia.  The earth is still flat.

Here is a firm BELIEF for CNN: if you want to hear crap, ask uneducated American religious fundamentalists about sex and Homo sapien sapiens.

Truth: try starting with sex among young Hindu men sharing apartments in America while they wait for their IT salaries to justify an arranged marriage back home.  Truth: look at the sale of young boys to be abused by men in Islamic lands.

Falsehoods: start with Hesiod on semen.  A good place for a poet to start.

A lie to consider: that placed in a poem by Ezra Pound and repeated by Canada's Robertson Davies in an interview with the sycophant who went on to try to usurp royal powers in Canada to pertain to the title of Gov-General, one Adrienne Clarkson ( a good Anglican.)  The lies of Northrop Frye, the lies of Irving Layton.  The poet navigates between them.

Now as to that poetry in Mud & Poetry: Love, Sex, and the Sacred by Tyler Blanski it may be worth coming back to two liars on sin and the sacred: Paul Ricoeur and Mircea Eliade now to be read only with complete distrust of their veracity, their respect for not deceiving their readers, toying with their readers, those "little people". [to be continued]

Tyler Blanski's embarrassing Clay Eyes is visible on Google Books. This collection is published by Ezekiel Records & Creative Group of Minneapolis, MN which appears simply to be tylerblanski.com and while the book is subtitled "a poetry collection" it should be subtitled "unedited and uneditable sophomoric drivel; self-published."

His music has a promo page which is up at wikipedia for the moment and has some connection to http://thinktwincities.com/ThinkOutLoud/Welcome.html and may connected with proselytizing with the poor and homeless and not merely the young and confused [my public school in Saskatchewan had a uniformed Salvation Army Officer do our weekly bible lesson - the one Jew and one JW were excused - the Catholics had their own schools; Tyler and company are without the uniform.]  There is a misleading web page at http://www.facebook.com/group.php?gid=172593413578

See: http://foodforthebeloved.wordpress.com/

See: http://www.ststephensmpls.org/contact.htm

See: http://dougpagitt.com/churchintheinventiveage/

See: http://www.freshairbooks.com/ for this trend to proselytize with no clear theology. It may seem the inverse of Joel Osteen, the uneducated pastor to millions, but it is the same fundamentalist movement.  Churches, over time, tend to moderate.  These fundamentalists prefer the Madrasah or the coffee house or the "Trini-Tea" tearoom where they do not face the rational objections of mature liberal Episcopalians, emancipated Moslems or liberal Jews or liberal Lutherans.  Their greatest prizes remain the young lapsed Catholic and the non-religious teenager.  After that their focus is on the poor, the homeless, the disillusioned and the addicted.  They are a plague on Africa, India, Indonesia, Malaysia just as were the armed Islamicists before them.. They will yet be a plague in Vietnam, China and Cuba.  They have already become an issue in Russia and former Soviet republics where they are a less rational block than the Marxist fanatics before them.  Campaign for "religious liberty" are very often campaigns to remove restrictions on these fundamentalist missionaries who claim to be bringing a well, a photo-electric water pump or to be building a school but they are importing one form of ignorance to supplant another.  A theology is open to rational discussion: this is blind faith in revelation through the literal word of God as found in a translated Bible or other ancient venerated text.

One can admire Hesiod and reject his claims.  Ditto for Plato, Aristotle, Descartes, Locke, Rousseau, Marx.  But Moses?  Saul of Tarsus?  Those seated at the table which decided the credo i the early centuries?  What can the "trinity" mean to someone who does not embrace a church tied by doctrine to those early Church Fathers? They debated.  What we have to today is utterly irrational, whether in the form of Joel Osteen or Tyler Blanski whether for the promise to get happy or the promise to get rich.  Professor Hilbert was wrong.  Astrology is not the ultimate in human folly and gullibility.

Old Testament Hebrew: what the angel feared is that he would be raped.  Not that a man would fall in love with him or he with another man and not that his daughter would fall in love with a woman.

The chastity movement is as frightening as the president of a large nation state claiming that there are no homosexuals within their borders. And he will also tell you that they are not trying to develop nuclear weapons.  His lies are obvious.  They lie to each other and then to the world about their not lying.  They are the more perverse.

The lies of another age were told to young women before marriage and among the fathers and uncles concerning the brothels frequented by themselves and their sons and nephews.  That was the world of many of Freud's patients.  But it can now be foisted upon our college age children by proselytizing fundamentalists.

The only defense that I see is to ridicule them on sight whether they appear in print or at my elbow on the sidewalk.  This is not a place for civility: their doctrines are a threat to civil society and science.  Fundamentalism here in North America  is not sweet and genteel.  It is a growing force among poor and under-educated Latinos.  It has an inordinate weight in public policy discussions in both Canada and the USA.  It is not to be tolerated: it is to be combatted.  There is now no reason to believe that it diminishes with the advance of science.  It does not. It is as irrational as addictive gambling or casual unprotected sex with strangers.  It is the heroin and crack cocaine of the human spirit but it comes leather-bound or on a new CD or iTunes.

What I can credit Tyler Blanski is that he does not repeat the lie of Robertson Davies which may have been the lie told by Heidegger to Arendt.  On that, see Ezra Pound, Personae.  But what Blanski cannot see is that his fundamentalism is one step from the crude clitoridectomies of North Africa and will afford no barrier as this alternative fundamentalism is exported to the Third World.  Does the Christian circumcise his sons?  Yeshua, called the Nazarene, was circumcised as were Peter and Saul or Tarsus.  What alternative could there be?  This was the practice of messianic Jews.  What can medical science and ethics say to the practice of those who either spoke or wrote the very word of god?  The word of god.  No translation or interpretation required.  No context. He requires none and had none.  Eternal.  Unchanging. Omniscient.

If omniscience is not a rational notion, then there is the beginning of debate and doubt and moderation.  A doctrine evolves.

Truth is important to poetry in a way in which doctrine is not.  A poet who places the great mountain of Africa in the wrong nation is in need of an editor.  Eliot had Pound just as Hemingway sometimes had Pound.  This importance of truth is what ultimately undermines both romanticism and didacticism.  A moral does not make a tale any more than a sorrow makes a threnody.  Truth is of value in poetry.  It is not sufficient but it is often essential.  In poetry what rings false is false.  A poem is somewhat like a carefully constructed carillon or a carefully considered closing chord, diapason, caesura or lack of rhyme or break in rhythm or line or voice or tone.

Truth was centrally important in phenomenology precisely when it was not able to be thematic in a phenomenological description or adumbration.  Veracity.  Subject to validation.  Coherent when coherence was called for and seemingly paradoxical when we are denied from within, the view from without, as the past dissolves and the future has not yet coalesced.

When we know the poet is a liar who will not expose himself as a liar, we cannot read me except to deride him.  The putative hero who is revealed to have not been in the battle is hounded or shunned out of the same visceral reaction to lies.  Lies your father told.  Lies your priest told.  Lies the archbishop told. Lies the pastor told.

It is not enough to say that we are all sinners who do not sit in judgment.  I am an atheist and I judge.

We are all fallible.  Many of us seem to make explicit what is of value, what would otherwise pass unnoticed and leave us the less for being so unnoticed.  If we have a cause, we write prose.

We must not lie about what is most intimately carnal and we do not needlessly seek to detail what was supposed to be experienced as a whole. And otherwise we speak by indirection, but not by evasion.  Not the lie.

Falsify your science and risk being caught.  If so, change your profession.

Falsify your poetry and risk your very artistic soul and creative voice.  Lose your avocation.

Better not to be published than to self-publish what does not ring true.  And nothing in Tyler Blanski rings true, it all has the pleased nod from the youth minister, the assistant pastor, the drop-in centre.

Have we been spared poetry for chiropractic?  Poetry for podiatry?  For chiropodists?

Physiatry.  Because poetry is not in need of anatomy lessons.  The painters have occupied those seats in the amphitheater.  What I am talking about takes more time and patience.  The aim is a certain stance and not a pose.

Yes, physiatry.  A "physiatry" for poesis.  To spare us the Leonard Cohen and Irving Laytons and their needless poetic deformities.  ( Saul of Tarsus did not recover fully from his stroke. )

note:
The Osteen connection.
Blanski is a graduate of libertarian Hillsdale College ( a far remove from Minnesota's Perpich Center for the Arts which he also attended and which I know personally from many visits.)  In fairness to Blanski, Osteen is uneducated.  Osteen looks like a V-P with a CPA but Blanski affects the look of "maybe-Jesus-was-red-haired-like-me" Christ-in-the-picturebook with long hair and beard.  Oh vey.

Hegel and Heidegger

One of the oddities of Heidegger's published works is the lengthy chapter from Hegel published in Heidegger's 1957 Holzwege.  The small book includes the entire introductory chapter which follows Hegel's foreword to his Phenomenology of Spirit.

I have added a page at phil.aule-browser.com which contains both the entire passage and a viewport into the book Holzwege at Google Books. From month to month there is no saysing how many or which pages of the 1942/43 Hegel lecture will be visible at Google.

As with most other pages at aule-browser, this one requires the Curl browser plugin.

This is a rare chance to publish many pages of Heidegger with no concern for copyright on the German text of "Phaenomenologie des Geistes".

I will add an "aule" for selecting variant pages, such as a page with "Erfahrung" indexed.

Heidegger's works are notable for their lack of scholarly apparatus, such as a mere index of names or a bibliography. Such an apparatus would be a technique within the trappings of modern philosophy and was deemed in-the-way for "the path of thinking".

Had the French occupying forces denied Heidegger royalties from his wartime works or abrogated his copyrights, this would not be an issue today - but the published works remain in the hands of the Heidegger family.

Martin Heidegger's interview in Der Spiegel: English/Deutsch

Over at phil.aule-browser.com there is now an English-German presentation of the Heidegger Der Spiegel interview.

This lamentable interview appeared only after his death: it opens as if prepared in advance.
[...]your philosophical work is somewhat overshadowed by incidents in your life that, although they didn’t last very long, were never clarified, either because you were too proud or because you did not find it expedient to comment on them.
The two alternatives that we are offered would not match the pronouncements of Carl Schmitt on why not to expect his "apology" and there is no reason to think they were apposite to characterize the attitude of Martin and Elfride Heidegger.

It is alsos stated as fact that the "incidents" did not "last very long" - leading Heidgger to offer us the mere year, 1933.

Historians have now established a rather different picture of the philospher who took himself to understand the inner greatness of the Storm Troopers, his SA, or "Sturm Abteilung".

The interview is presented as scrolling English to the left and a scrolling Google Book of the German as found in the Heidegger family edition of his writings, the GA.

The technique used in the page is to embed Curl in HTML and then to embed a browser widget in the Curl applet.  In Curl 7.0 this widget is wrapping the Trident engine on Windows and Mozilla on linux, but we can hope for a WebKit wrapper in 8.0

The entire page presents two copyright items in Curl text markup and a Curl widget, so the VBox containing both widgets is read-only and printing is suppressed.  Other techniques can be added to prevent screen capture or snapshot (see aule-browser.com for examples of viewing eyes-only documents on the web.)

I am working on an alternate view to "slide" the German text portal along a full text companion English portal and another with "pages" and persistent note-taking (Evernote or local Curl persistence or SQLite local or server.)  This early page is not using a Curl style sheet and has not yet been paginated (indexed to the GA pages.)

The plan is to "generate" these views as Curl layouts on the server using Smalltalk Seaside 3.0 as an alternative to XML layouts.  Constraint resolution for Smalltalk is available as Backtalk or a DLL can be wrapped.

MESSAGER EUROPEEN

The No. 1 of LE MESSAGER EUROPEEN opens with an annotated text of the Spiegel "interview" with Heidegger.

Today the same text would require facing pages which could be alternated: from these facing pages by Jan Patočka to facing pages exerpted from Hugo Ott or Tom Rockmore.

For examples see http://phil.aule-brwser.com/

Since its publication in 1987, so very much has changed in post-1989 Europe - but also in the assessment of post-WW-I German philosophers and the European intelligensia. In 1987 Heidegger had been gone for a decade and the crushing of the Prague Spring was two decades past.

In his responses (Heidegger left page, Patočka, right page or blank) Patočka invokes both Masaryk and the Husserl of Prague and after.

In the P.O.L. volume the facing pages of interview-response are followed by an essay by Elisabeth de Fontenay.

physis, natura and natality between Heidegger and Arendt

If it offends Heideggerians to consider Arendt and Heidegger bodily, so be it.

Other students of Heidegger are struck by her emphasis on natality.  A fate may be unknown, but a birth is historically conditioned in a rather different sense.

Heidegger's etymology of the Latin translation of Greek physis leaves no doubt.

What is more difficult is the link with Galileo and the phenomena: that were critical: the phases of Venus.  Not the depictions of Venus by artists through the ages.  The Galilean phases of Venus cast Venus into the orbit of Apollo: the modified geocentrism could not be evaded once these observations becames bold assertions exposing an inconsistency.  Perhaps the sun went about the earth: but Venus went about the sun.  Then came the transit of Mercury.

Could an exceptionally acute human eye, armed only with a filtering glass, have detected the phases of Venus?  Visual acuity can be astonishingly surprising.  Galileo's spyglass was built from spectacle lenses.

What should be kept from sight?  For the Japanese, the taboo has sometimes been pubic hair.  The flowing hair of Venus, the head of Venus: das Hymen.  Venerate. Ehren. Irren. Die Hymen Hoelderlins. Diotima.

Heideggger never addresses Einstein's achievement concerning the orbit of Mercury: mere measurements made using instruments.  And Eddington was no philosopher.

Bolzano: on the State and war as acute observations.
Ricoeur: a rhapsody of ideas (random sodomy)

Leah, the gorilla with the walking stick

The gorilla in the elephant pool is documented at PLOS biology.

Descriptions of novel tool use by great apes in response to different circumstances aids us in understanding the factors favoring the evolution of tool use in humans. This paper documents what we believe to be the first two observations of tool use in wild western gorillas (Gorilla gorilla). We first observed an adult female gorilla using a branch as a walking stick to test water deepness and to aid in her attempt to cross a pool of water at Mbeli Bai, a swampy forest clearing in northern Congo. In the second case we saw another adult female using a detached trunk from a small shrub as a stabilizer during food processing. She then used the trunk as a self-made bridge to cross a deep patch of swamp. In contrast to information from other great apes, which mostly show tool use in the context of food extraction, our observations show that in gorillas other factors such as habitat type can stimulate the use of tools.

Elsewhere it is noted that the gorilla testing the depth of the pond is nick-named Leah.

No viable account of lived-experience, Erlebnis or Lebenswelt is now defensible which is not also adequate to expliate the world of at least great apes, elephants and perhaps also dolphins and whales, our porcine companions and the crow.  Husserl, perhaps under the influence of Heidegger, did phenomenology (at least as a propaedeutic to a philosophy of leved experience) a disservice in his attack on Galileo as much as in his misplaced Cartesianism (which has so little to do with Descartes.)

The day of a Peter Geach speaking of "brutes" in a text on mental acts is at an end (at least outside the confines of theology.)

One step in the right direction has been taken by Colin McGinn (also an atheist) is restoring some of the terms of conscious experience, awareness, attention and reverie.

The ethnological accoutn will be that Leah acted without thinking and without awareness or experience. But without regard for Heraclitus she steps into the pond a second time but not as she did the first time.  At what point did she become cognizant of her predicament: when the water proved deep or when she noticed the stick?

The challenge is laid out quote clearly in a Merck manual for veterinarians on swine:

Postweaning sows and prepubertal gilts should be kept in the sight and smell of a boar to induce synchronous estrus (the Whitten effect). They also experience a dormitory effect (the McClintock or Fraser-Darling effect) with regard to synchrony due to the presence of other females. Sexual behavior in pigs is almost universally associated with the “chant de coeur” or song of the heart. Courting pigs are vocal. Boars have a gape response (flehmen), and some boars can detect estrous females through olfactory means. Boars will nuzzle the head, shoulders, flank, and anogenital area of sows during courtship. If the pheromonal cues are present, boars progress to pushing on a sow to see if she will move. If she stands, she is willing to mate. Boars exhibit a unique, pheromonally based solicitation behavior toward females: they “champ”—chewing and gnashing their teeth, producing frothy saliva that is rich in the pheromone androstenol. Androstenol is also present in preputial fluids. Courting boars mark trees with urine and saliva produced by champing. Boars are naturally slow to ejaculate (up to 30 min), which may be a correlate of their long courtship, but mate best if raised in a rich social environment. Boars raised in isolation have decreased sexual performance later in life.

The pheromone explanation would have appealed to the Viennese neuroanatomist who reassured Ludwig Binswanger that he would find a place for his higher concepts in the chemical basement. What a philosophy of the self-aware organism must achieve is not a rejection of reductionism, but an alternative in which reductionism is side-stepped or at least taken out of the focus. In past years, history was thought to offer such an explanatory example.

A pheromone explanation is also relevant in many human contexts: but it is not the singular determinant for most human action in the arena of eros, sexuality and sexual relations.

Until we have studies of porcine social groups in relatively natural settings, we will be ill-positioned to assess the behavioral determinants in boar and sow behaviour.

When the Mangalitza pigs recently arrived in Great Britain, some may have been unaware of what necessitated their delivery. The last Lincolnshire curly-coated pigs are reported to have been sent to slaughter when they lost interest for a "large firm" and its "research purposes".  That was in 1972. Hopefully such action would be unthinkable in the western world today.

Heidegger the Fox, in the words of Arendt (die nackte Venus)

Arendt on Heidegger as Fox has a curious slip:

and now that not one intact piece of fur was left on him, so to speak,

we have the naked fox.

The fox is almost as old as literature itself, perhaps coming to us from Persia.

There is something a play here: the fox and the vixen, die nackte Venus.

The cheap woman is wearing the fox stole: there is a double play as she easily casts off this fur, will she reveal another or will she present as the prepubescent child?  Heidegger is always about unveiling.

Was there ever a boa of fox fur? (see: Mr. Fox, wearing his tail as a cravate; voice of Ge. Clooney)

In French the animal is the cat, for which there is the feminine la chatte. And French has the ready slips to chastise and chaste.

We almost have a burrow in the Venus Flytrap and the buzzing flies.

It is not a simple parable; it is an involuted tale of an involution which is not.

I pass by "Fuchs" without mention.

I once charmed a fox kit from a burrow with vocalization: when the vixen bounded back minutes later it was not to the burrow opening to confront me, but to the dense brush behind the exposed den: the kit went to her there, not back into the burrow.  What did Arendt know of foxes?  Mere literary allusion to parable?

Galileo's Starry Messenger in Curl web-content markup

Over at http://phil.aule-browser.com/ there is now a text of Galileo's Starry Messenger complete with marginal glosses.

The page requires the Curl plugin for your browser, which is available at http://www.curl.com/download/rte.

Galileo's text, also known as Sidereal Messenger or Sidereus Nuncius, recounts his construction of his telescope, his noting the surface of the moon, some nebula as themselves stars, the Milky Way as stars and the 4 great satellites of Jupiter.

I was able to find two other text versions on the internet, but both had deficiencies.

The marginal glosses had disrupted the OCR scan of the PDF images: they were restored manually using a custom Curl text procedure. Documentation on these can be found at the Curl site of Cambridge, MA. Curl Corporation, a subsdiary of Sumisho or by visiting an SCS web site.

Each marginal gloss is wrapped simply in {gloss } and placed before the text, itself wrapped in {para }.
Here is the gloss definition used at this time:

{define-text-proc public {gloss ...}:any
  {return {paragraph font-size = 12pt,
    font-family = "serif",
    paragraph-left-indent = 8pt,
    text-preserve-whitespace? = true, {italic {splice ...}}}}
}

which is found in the top-level curl file which includes the Galileo text as an scurl file. A reference to the top-level Curl file is embedded as an OBJECT in a regular HTM page at http://phil.aule-browser.com/messenger.htm

My versions of Hannah Arendt in The Human Condition on Galileo and his telescope can be found at http://phil.aule-browser.com/
Mention of a telescope is in Eugen Fink's Conversations with Husserl. For Husserl on Galileo, see his Krisis. For Heidegger on science and the instrument makers, see his Technik lecture. For excellent telescopes at fair prices, see http://www.astronomics.com/

Arendt, Venus and Telescopes: Galileo or Kepler or Newton?

In Chapter VI of The Human Condition Hannah Arendt makes no distinction between the refracting telescope of Galileo and that of Kepler (let alone the Newtonian reflector.)

There is, of course, a world of difference.  Galileo's "telescope" was an improved "glass" or "tube" - a spyglass - such as an artillery officer might use.  He likely first constructed one using spectacle lenses.

Heidegger - when he first taught on science and instrument-makers - was not wearing spectacles.

What Galileo was reporting to Castelli was that Venus had the phases of the moon. This was a crucial defeat for geocentrism as a theory (as a fact - as opposed to mere theory - the Earth and Sun move approximately about their common center of mass - which happens to be within the radius of the Sun.)

What Kepler predicted was the transit of Venus across the face of the Sun (but it was not in fact visible in Europe that year of 1631 (and Kepler already dead) - but the transit of Mercury was.)

The next transit of Venus is June 6, 2012 after which there will not be another for more than 100 years.

What Arendt soft-pedals is that these phases of Venus and transits of the Sun were phenomena in the very sense in which that word was used by Greeks speaking of the night sky. But in Kepler's case, his telescope was not a mere spyglass: the "image" was not the "normal" view of a spyglass. Kepler used a subjective lens with a short focal length and an objective lens with a long focal length; Galileo's subjective lens was concave; Kepler's was not. Kepler's "image" was inverted - but the field of view was wider and provided eye relief - essential to those wearing spectacles. But Kepler's view of Venus would have been plagued by false colors (unlike Newton's.)

Heidegger would have noted that an early telescope maker was none other than an instrument maker. But was Galileo's inclined plane an instrument distorting the things as given?

And those who sought to be the first to name the moons of Venus?

Some of these remarks I will add as annotations at http://phil.aule-browser.com/arendt.htm

cf: Heidegger, "Die Frage nach der Technik" in Vortraege u. Aufsaetze

Heidegger and Eros: one or two layers down is the body

While I lament the lack of index in so many published philosophy texts, an index would be of little help on the subject of sex and the body in Heidegger.

Heidegger is reported by many to have been a magnetic speaker (on occasion) and it is my view that his lasting texts are in layers. Die Frage nach der Technik is not at all deeply layered. When someone asserts that Heidegger left politics behind after 1934, they need only be reminded that after the war he changed his target audience to the afluent of Bremen and the Spa.

One reason that I advocate for e-texts with annotations and marginalia is that a text such as Die Frage has so many points for a gloss - for Heidegger is a seductive speaker in his speech acts.

S.14 opens with "Wir heutigen" and a nearby text reads "Mit diesem Ende hört das Ding nicht auf" which is no mere allusion to the "Horizont" dear to Husserl but an echo of his own conviction about the future of his Volk.

S.15 has the citation of Plato's Symposium on eros.  While Heidegger is transitioning his text to poesis, he is also turning to physis and das Aufbrechen der Blüte ins Erblühen.  Here the rose. Psychoanalytic biases are not required to step down one layer to his Venus. He is speaking in München on art and technique - in the city whose museum holds a famed picture of the Greek goddess (see his letter to Arendt.)

In German Scham- covers both pudendal, pudic and pubic: the pubic symphysis is Schambeinsymphyse - Symphysis pubica.  In German mons veneris is Venusberg which opens a different reading to his Entbergen.

The verb walten is omnipresent in the essay as is the prefix ver- repeatedly exploited to effect - and we are one step from seduction and Vergewaltigung.

The silber Schale is none other than that on which Salomé was served up her Opfer.

And then comes Gefahr - the danger that he knew full well in seducing studetns such as Elfride and Hannah. But his poet transitions him to the verb retten.  And he who rescues, possesses.  Repeatedly Heidegger somes back to das Geschick - what he imagines Nietzsche enjoyed with Lou Andreas: an artful speech which sealed a fate - rather than the deformations of clumsy seductions.

And Heidegger can be crude: Wo etwas wächst, dort wurzelt es, von dorther gedeiht es. Beides geschiet verborgen und still und zu seiner Zeit. [Seite 32-33]  This last passage is one of many that should raise the question whether in fact Heidegger suffered from a schizo-form illness - a schizoaffective disorder which would account for his depressions, his promiscuity and his curious misperceptions.  What we have in these sentences is a multi-faceted expression which a better poet might have distained: a psychoanalyst might readily wonder at the anal and near coprolalic text: is he describing a bowel movement in the woods one line after alluding to arousal, intercourse and fecundation?

A good deal of Heidegger can be read as written for the woman in his audience with whom he will later confide.  What, indeed, is ultimately menschliches Thun? Lateinisch: mens and Geschlecht + ver-kehr = Geschlechtsverkehr. These are not mere puns.  This is the language philosophy of the seducer.  This is the philosopher of unveiling. Geschick is both an art and destiny.

There is, of course, a feminist reading, in which Heidegger would have the young female student a woman not reduced to a Bestand in a Reihe there before his erect podium.  There would be no caution required in being indiscreet. No Schuld. No Scham. No Opfer. No enticing little confiding.

A useful comparison is between Freud and Schnitzler.  The biographies of Elias Canetti provide an even greater disguise, in which his very stature is disguised, his attraction to the deformity of Veza's arm unmentioned. Canetti denies us even a layering in his masterful prose.  Heidegger is an exhibitionist in comparison.

If it offends Heideggerians that the transitions from Heidegger's podium through the Symposium  to his physis are tasteless puns, then I would remind that Heidegger himself had no use for high Kultur and refined sensibility.  Heidegger was well aware of the homesexual Symposium as he was aware of the homosexuals in the SA from the leader Roehm on down.  It is my thesis that Elfride tolerated Heidegger's affairs because she knew that he abhorred begetting a child with one of these women and that the nature of his relations with these women ensured that no progeny would result.  He offers repeated hints and they require careful annotation of his texts.  Heidegger was comfortable taking people off into the woods: in some matters he was not a  prude; he was not interested in some idea of a young woman any more than he was interested in their ideas. He was an inveterate seducer and liar. What we fools mistake for truth is the very construction of non-truth. He preferred Luther to Saint Paul and he preferred Luther to Augustine - but without any demand for consistency. Did Heidegger know or suspect what the Japanese language and culture could have offered him (in that culture with its curious pudic taboo) ?

For a European culture with discreet promiscuity without shame: Finland. Compare: linguistic cousin, Hungary.

It cannot be mentioned that in polite society the only bare-breasted women are those of art: Kunst. Heidegger rejects the Christian myth of shameful awareness of nudity in the garden: he embraces the noble Greeks, wrestling in the nude. These are matters he may have discussed with Max Scheler.

German prudery of the 1950's has the BH - and Heidegger makes a point of stressing "unter-schieden" or as the manufacturer might advertise: lift and divide. This is not mere farce: even clothing had become "machines" to present a woman as a Bestand. Some feminists agreed.  What was the corset, if not a "machine" in the guise of clothing? (Elfride made Heidegger's sandals, he was particular about his slippers and most particular about his headgear and other attire right down to the stick in his hand.)

With the BH vanished the simple choice to be a bit more revealing: décolleté (the very word itself another polite lie.) And we can ignore the rigid etymology into the Latin collum and opt to link collect with sammeln, then to legere and lecture before home again to logos.

Where does the seducer first lie? In his speaking. In his speaking to her of nothing.

It is quite possible that it is in Heidegger that anatomy emerges again as destiny.

Note:
Heidegger on science: contrary to Arendt's appeal to Koyré, it was Galileo's exposing the phases of Venus that sealed the fate of geocentrism.  It was done with a mere spyglass - as though he were a voyeur. But then, Heidegger did not need spectacles to judge a young woman.

Jean Ullmo, Henri Bergson and Heidegger

Jean Ullmo died in 2002 and has little visibility on the web. The two exceptions are

1. The Agreement Between Mathematics and Physical Phenomena at Mario Bunge on Google Books
2. Is Mathematics By Nature Incapable of Describing Real Change? at Le Lionnais on Google Books

Jean Ullmo's 1969 La Pensée Scientifique Moderne from the Champs [fields] series of Flamarrion (also a 1970 with ISBN10 of 2-08-081092-8) is all but invisible on the internet.

Ullmo's book is notable for his attention to Bergson (although it lacks an index.)  The eclsipse of Bergson by Heidegger in post-1945 France is a phenomenon debated in its own right: Bergson perished during the war.

What struck me most forcefully some weeks ago was the language of the 1909 German translation of Bergson's Introduction to Metaphysics (surely Heideggerians cannot reject out of hand what language alone has conveyed.)  Heidegger links Bergson with Scheler but is otherwise dismissive of him in Being and Time.

By Ingarden's account, Husserl only became aware of Bergson on time consciousness in early 1914.

I have added a link to this note at aule-browser.com

See also:

• Bergson and modern physics: a reinterpretation and re-evaluation (Milič Čapek)
• Intuicja i intelekt u Henryka Bergsona (Roman Ingarden)
• Scheler on Bergson and homo faber

[in a series; to be continued ... here but later ...]

Albert Hofstader's Heidegger

Albert Hofstader's translation of Heidegger's Die Grundprobleme der Phänomenologie comes with a lexicon which doubles as a partial index. We may have the National Endowment to thank for this as it was often not the norm with Indiana University Press.

Page 371 of the Lexikon offers us the Four Basic Problems of the "science" of being:

1. ontological difference
2. articulation of being
3. modifications of being and unity of concept of being
4. truth-character of being

All of these, we are told, arise from the one "question" variously posed as

What does being signifiy?
Whence can something like being in general be understood?
How is understanding of being at all possible?

What is baffling for a philosphical lexicon by a translator is that its entries are most often without the original equivalent in German.

The lectures come to us through Fritz Heidegger and F-W von Herrmann almost 50 years after they were delivered as lectures in Marburg in 1927. The German reader, without an index, had the one benefit that von Herrmann broke up many long passages into paragraphs.

On the basis that Sein und Zeit was completed in 1926, these pages offer some additions: pg 173 has Heidegger on Rilke:

Rilke versteht auch das Philosophische des Lebesbegriffes, den Dilthey schon ahnte und den wir mit dem Begriff der Existenz als In-der-Welt-sein faßten.

which Hofstader renders with

which Dilthey had already surmised

cutting the reader off from the satisfied tone of Heidegger. The distance from ahnen to vermuten would not have been lost on Heidegger if said of him and his works by another.

To ignore Heidegger's tone is to miss everything he says of Stimmung, Besinnung - especially when he speaks of concepts. In this regard, the tone taken in his letters to Jaspers is invaluable. By 1927 in Marburg Heidegger was not mincing his words as he had in the early days in Freiburg.

Jaspers is, however, absent in these lectures and receives no credit for this Begriff der Existenz. Shrewd foresight on Heidegger's part.  From the name of the lectures no one not present could guess that Kant and Aristotle figure more largely than Husserl, whom Heidegger is soon to replace in Freiburg.

Trust: was Heidegger molested as a boy?

14 Feb, 1950  Martin Heidegger to Elfride Heidegger

[...]   My disposition and the manner of my early upbringing, instability and cowardice in being able to trust & then again inconsiderateness in the abuse of trust, these are the poles between which I swing & thus only too easily & only too often misjudge & overstep the measure with regard to Hera and Eros.

Heidegger's deceitfulness and dishonesty were remarked upon some of those closest to him: Karl Jaspers from the late 1920's to early 1930's, Hannah Arendt much later to Jaspers and Elfride in various places.

One simple practicality was that his mistresses not become pregnant. If we accept that Hermann was this child of Friedl Caesar a picture begins to form which suggests that Heidegger may have been abused as a child.

For years he was dependent on Catholic charity and at the time of his breakdown, he, an ardent anti-Catholic, turns to the archbishop for protection. What this suggests is that this man had once failed to protect him and now in extremis Heidegger is owed this.  This is not Heidegger the penitent but Heidegger seeking protection - for his home, his library, his livelihood.  This is not the behavior of the hero embracing his destiny - which would have taken Heidegger to Argentina or Paraguay.  Heidegger was not being asked to renounce and to commit to some renewal. Even his pension was at risk. He has been undermined at the end of a career, his dreams for Germany dashed - just as he was undermined as a boy.

At various points he is reported as athletic and as a robust skiier and hiker, but he has palpitations and "asthma" preventing him from military service.

Late in life he is preoccupied that physics is leaving nothing "object-like".  His preoccupation is to feel at home - to have gratitude (he often mentions gratitude) - but he is utterly unable to be truthful to his wife about his infatuations.  He requires "womanly" understanding for his ideas - not the understanding of males (see his letter of Jan 1922.)

Heidegger uses his marriage to Elfride to escape the Church. She does not come to Catholicism: he abandons it. He is prepared to take Luther instead of Aquinas.  His later preoccupation that instruments are more fundamental to the secular view than theoria - that what is actually done and how it is done and whether it respects a tradition - is more basic than cultured talk - all this hints at an instability, fears.

Even after the war, Heidegger remains tied to Juenger, von Weizsäcker, Heisenberg - all of them tainted.  He never makes an apology, never acknowledges that wrong was done.

It does not require much imagination to see this troubled man as having been injured, harmed - if not physically, then at least emotionally.  He does not leave his wife, but instead gives her constant occasion to find fault with his unreliability.

While there are various hints in Heidegger's published work and his published letters as to his erotic inclinations, his erotic orientation, there are much stronger indications that he is unable to come to terms with what is: he rejects ethics, values, permanence. Everything of importance is fated, temporalized, fluid.  While he cannot deny the defeat of Germany, it is only a foreshadowing of an even greater conflagration. Everything about the victors is false - and everything that happened can be relativized.

Consider what befell Hoelderlin - denied the woman he loved by the moralizers (marriage) and then losing his Diotima to death - and then the loss of most of his life, while he yet goes on living with the self-educated carpenter. Kierkegaard, denying himself even a word with his Regina.  Nietzsche, who most likely never knew intimacy with Frau Lou.  Nietzsche falling back on eternal recurrence. And the constant repetition by Heidegger of failing to confess to Elfride that he has again confided something.

Heidegger was unable to speak the truth about some acts by some persons in confession. This would seem to open a view of how he came to tell Husserl that you must not commit - you must wait to see where things are going. Something will happen.  There will be some unveiling.

Heidegger did not have an "open marriage" with Elfride.  That is not how he speaks of it and that is not what she reproaches him for - he has an ambiguous relationship with her - and she passes this on to Hermann, feeling the need to have this secret with her son, that he is not Martin's boy. There is almost a mirror in this drama.

When Heidegger talks about what one might be able to find in the Church - but then there are all the falsehoods of those in authority. As long as those liars are there, he cannot dwell in the historical Church.

I am constantly wondering why Heidegger had no interest in Philo of Alexandria or Stoic alternatives to Jeshua of Nazareth and Saul of Tarsus.  He must be true to his homeland, to what he has left behind back home, but he will reject Latin and embrace Greek. But there is Alcibiades. And Martin's preference for the pre-Socratics.

One radical possibility is that Heidegger was troubled in his gender, and for this reason was in need of repeat daliance - the disclosure of yet another nakedness.  Heidegger is not unaware of embodiment.  He speaks to Jaspers of the hands of Hitler - and yet he cannot see through Hitler's bombast, the blood read, the perverted crosses.

Heidegger's certainty that he has a path - despite the setbacks, the disillusionment - and this very certainty suggests that very early on when he thought he was "on his way" something disrupted this - he had left home and now he was utterly not at home, unable to dwell in what could have been a stable new home.  Everything has still not happened. Circumstances become unfathomable. The war is lost, but there he is with royalty and a mistress! Fabelhaft! Nicht wahr!

Somewhere at sometime Heidegger was left ill at ease with idle chatter, seeming "culture", he must endear himself to Husserl who has lost a son - and he absorbs Husserl's orientation but cannot take it as his own, further it, embrace it, even in modest ways - he must instead overcome, undermine - and in the end he will not even attend his mentor and sponsor and benefactor's funeral - he, Heidegger, occupying Husserl's chair in the Catholic university of Freiburg im Briesgau. Was it Husserl's God of the quasi-totality of transcendental ego's that offended Heidegger? Or the falseness that he could not but feel, himself a Catholic masquerading as a Protestant with a Lutheran mentor whom he, Heidegger, considered to be a Jew (there is no question that the Freiburg faculty viewed the converted Husserl as a Jew - after all, he had merely converted to Lutheranism!)

Heidegger's need for young followers always shifts his attention to some woman among them - he is even unaware that Werner Brock is a Jew - so it may come down to this: Heidegger's embrace of the SA and SS is some curious denial of some gender inappropriate conflict in his past.

Heidegger at various places seems to suggest that not all end of life is a "death" ( he himself will die in his sleep) - not all unavowed liasons should undermine a family bond, of husband to wife - these are only the hints that he leaves other than the more obvious strains of his philosophizing in his distant traipsing about Eros, as if he is always lurking there, furtive, camouflaged.

We do not have the foundation we thought we had - all grounds are in question - all outcomes are ultimately irrational, fated. Yet he yearns for the real, the genuine, to remove the scare quotes from 'culture', 'science' and 'history'. What is it that we are forgetting, might forget, must not forget, confide, hint at, moving around and about in circles, never direct.

When Jaspers encounters Van Gogh, Heidegger embraces Van Gogh, but like Merleau-Ponty, meditates on Cezanne.  Where are the nudes of Cezanne. Van Gogh? Those of Cezanne only appear to be in a clearing and unveiled: they are murky, outlined, lacking in any detail - but did he ever see the nudes of Van Gogh?

The future arrives, and it is false. Even the past is false - it is not what they are saying. The American future, the Russian future, both will be negated in a confrontation.  At some critical moment in Heidegger's early life something was true, was unexpected, was accepted, will not be mentioned, did not happen, this is the way it is and this is not the way it is. Does someone care?  Does he tell his mother?  Did his father blame him?

Was it not unreal? He finally ends up at war, but then it is over, he has survived. Was it not unreal, the posting to Marburg, the call to Freiburg?  Was it not just unbelievable, Elfride stays after the session on Kant, Hannah comes to his office - does she take off her hat? Will she take off her coat?  He takes a risk with each. And now he has insight, deep. a thinking that does not even belong to him - and now it is all unfathomable.

Heidegger's breakdown is characterized by withdrawal and paranoia.  But not so much so that he is unable to be helped, he is open to being helped - von Gebsattel is nobility, he is later almost a colleague and Heidegger, from one breakdown, from mere conversations with Jaspers, goes on to advise psychiatrists. What could be more false, more preposterous, more unreal. The Germans are defeated, but he is putting his faith in Jean Beaufret.  The French are controlling Baden, Sartre is a travesty, but his faith in Beaufret is unwavering. Beaufret the denier, the belittler of what  of what everyone else views as absolutely essential!

How else explain Heidegger's confidence in his own lies, his own pretentions, his infidelities, his complete lack of political realism.  Heidegger, a nobody, replaces Husserl the trained mathematician. It is almost as if Heidegger became a Cardinal without first having been even a priest. The forester, the farmer, the steward, the shepherd. Anything but the priest.

Ge-stell u. entbergen

My children tell the story of how we walked on the grounds of the great dinosaur museum after a rain.  A small piece of shale had slid down to the path.  I turned it over to expose the most exquisite fossil (I shall not describe it.)  When all had seen it, I placed it down, again not exposed, a mere piece of stone, unmarked, on the edge of the path.

In the early days of science, it would have been a curiosity to display in our collection.  In the hey-day of paleontology, who knows - something to put forward in an article in a journal? Photographed. Sketched. Catalogued.

But Heidegger cannot account for the other great man of Goettingen: Gauss.  Gauss did not try to be the first in everything, to have it all to ihis credit.  Much of what he discovered, others would be left to re-discover.

In the Heidegger account, Darwin ought to have come home with all his drawings and notes and specimens and then when he had it all pieced together, had a laugh, and then headed off to church with his wife where he might engage in genuine exchanges with his fellows.

And what of the poet?  Should the best of Hoelderlin have gone unpublished?  Should Brod have burned Kafka?  What was the rush of Heidegger to protect his papers as the French forces approached?

Noteworthy is that the volume of GA with the Tecknik essay also has no index.  This makes it a nuisance for readers to track down where Arendt got her bit on apparatus and where the bit on Heissenberg (look at the date Heidegger cites - 1954 - is that not the year that Born was finally recognized?)  I will set that staright over at phil.aule-browser.com/arendt.htm

Has Heidegger told us why he cannot resist publishing?  What could be more Ge-stell than the fine binding and flawless printing of yet another exemplar of a book. You can see it there, in the Klostermann window, on display.  Heidegger did not lug about the fonts with him, as did Kepler.

Why was it not enough for the Greeks to have gone on repeating Homer?  Can Heidegger not see the organized scrolls of Alexandria as Bestände? Feu, said Pascal.