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By William J. Richardson
Dear Father Richardson: it really is with a few hesitation that i try to solution the 2 vital questions you posed on your letter of March I, 1962. the 1st touches at the preliminary impetus that decided the best way my inspiration may pass. l the opposite seems to be for info concerning the a lot mentioned "reversal" [in my development]. I hesitate with my solutions, for they're unavoidably not more than symptoms [of even more to be said]. The lesson of lengthy event leads me to surmise that such symptoms are usually not taken as instructions for the line of self reliant mirrored image at the subject mentioned which each and every needs to commute for himself. [Instead they] will achieve observe as if they have been an opinion I had ex pressed, and should be propagated as such. each attempt to deliver what has been idea toward winning modes of (re)presen tation needs to assimilate what-is-to-be-thought to these (re)presen tations and thereby necessarily deform the problem. 2 This preamble isn't the lament of a guy misunderstood; it is vitally the popularity of a nearly insurmountable trouble in making oneself understood. the 1st query on your letter reads: "How are we competently to appreciate your first event of the Being-question in 1 [Translator's word. with reference to the translati~ of Denken, see less than, p. sixteen, word forty three. ] I [Translator's observe. For the interpretation of VorsteUung via "(re)presentation," see under, p. 108, observe five. ] VORWORT Sehr geehrter Herr P.
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Additional resources for Heidegger: Through Phenomenology to Thought
Sample text
This intimate correlation between "Ev and II&'V"C'cx, intrinsic to the Heraclitean A6yor:" corresponds precisely to the duality of Being and beings that we call the "ambivalence" of 6v. 30 What is more, out of the ambivalence in A6yor:, arises even for Heraclitus the same ambiguity that we find later in the structure of metaphysics: "Ev is unifying one in the sense of the absolutely primary and universal; "Ev is that unifying one in the sense ofthat being, supreme among the II&'v't'cx (for Heraclitus: Zeus), which grounds the rest because it is in some way or other the "fullness" of "Ev in the first sense.
Im Hervorkommen des Zwiefachen von Anwesendem und Anwesen aus der sich verbergenden Zweideutigkeit des lSv das Wesen der Metaphysik, dann fliUt der Beginn der Metaphysik mit dem Beginn des abendlindischen Oenkens zusammen. Nimmt man dagegen als das Wesen der Metaphysik die Trennung zwischen einer iibersinnlichen und einer sinnlichen Welt, ... dann beginnt die Metaphysik mit Sokrates und Platon ...... (HW, p. 162). Cf. HW, p. 243, where pre-Platonic thought is conceived as a "preparation" (vorbereitet) for metaphysics in the strict sense.
40 This effort to lay bare the foundations of ontology was called in the early years "fundamental ontology," 41 but after I929 the word disappears completely. 42 The essential is to realize that whether we speak of fundamental ontology or the ground of metaphysics, the sense is identical: we are talking about the ultimate process out of which metaphysics arises, the essence (Wesen) of metaphysics. Conversely, to meditate metaphysics in terms of its essence will mean always to leave it in order to return to its ground, sc.