"One must... grant an absolute privilege, among all the signifying dimensions of existence, to that of ascent and fall, where alone can be discerned the temporality, the authenticity, and the historicity of existence. If one remains at the level of the other existential directions, one can never grasp existence in any but its constituted forms. One could identify situations, define structures and modes of being, one could explore the modalities of Menschsein: but one must turn to the vertical dimension to grasp existence making itself, turn to the vertical dimension in that form of absolutely original presence in which Dasein is defined."
--- On Wed, 3/11/10, michael bibby <shmickeyd@xxxxxxxxxxxx> wrote:
> From: michael bibby <shmickeyd@xxxxxxxxxxxx>
> Subject: Re: [Foucault-L] Duration, Dasein, Geneology, Archaeology.
> To: "Mailing-list" <foucault-l@xxxxxxxxxxxxx>
> Received: Wednesday, 3 November, 2010, 10:24 PM
> "We want neither to deny nor to
> renounce, nor to destroy nore to go back: thus we would once
> again give proof of barbarism. Hence the wish to return back
> cannot mean anything else for us but one thing: to resume
> contact with life and with what is 'natural' and primitive
> in it, return to the first source from which springs not
> only science but also all the other manifestations of
> spiritual life, to study again the essential relationships
> which can be found originally, before science has modeled it
> after its fashion, between the different phenomena of which
> life is composed, to see whether we cannot extract from them
> something other than science does, without thereby plunging
> either into primitive naturalism nor mysticism which lso
> 'rationalizes' in its imagery to which it resorts. We want
> to look 'without instruments,' and say what we see. Contrary
> to appearances, this is, incidentally, a pretty difficult
> assignment."
>
> Minkowski.
>
> "The past of human existence as a whole is not a nothing,
> but that to which we always return when we have put down
> deep roots. But this return is not a passive acceptance of
> what has been, but its transmutation."
>
> Heidegger.
>
> http://1.bp.blogspot.com/_xWVvloAdArk/S8F-VqanREI/AAAAAAAADRM/3FiYZigqGAc/s1600/Exhibition-Explores-2.jpg
>
> -----------------------
>
> "Man is a coral animal embedded in technological reefs of
> extruded psychic objects."
>
> --- On Wed, 3/11/10, Karskens, M.L.J. (Machiel) <mkarskens@xxxxxxxxxx>
> wrote:
>
> > From: Karskens, M.L.J. (Machiel) <mkarskens@xxxxxxxxxx>
> > Subject: Re: [Foucault-L] Duration, Dasein, Geneology,
> Archaeology.
> > To: "Mailing-list" <foucault-l@xxxxxxxxxxxxx>
> > Received: Wednesday, 3 November, 2010, 9:19 PM
> > In Foucault's published works, I
> > cannot find indications that Foucault really was a
> > 'close'reader of Heidegger. In comparaison wih e.g.
> Hegel,
> > Kant or Nietzsche there are not many references
> (18)to
> > Heidegger in Dits et Ecrits. Nearly all references to
> > Heidegger are by the way or in a list of names.
> >
> > Of course, in the interview 'Le retour de la morale'
> after
> > a question on Heidegger, Foucault himself said that he
> was a
> > close reader of Heidegger in the 1950s, and that
> Heidegger
> > was the essential philosopher to him. So what!
> > Self-testimonies are not very reliable. And taking his
> words
> > as a truth, even then they do not say that he always
> has
> > been a close reader, he speaks only of 1952 and 1953.
> (see
> > Dits et Ecrits, IV p. 703)
> >
> > Moreover, I could not find any place in his works
> where he
> > directely discusses or analyses a text of Heidegger or
> one
> > of Heidegger's philosophical notions or ideas.
> Foucault
> > himself also says so in the same interview.
> >
> > I could neither detect in his works or in his methods
> a
> > typical Heidegerrian approach or way of thinking.
> Some
> > people claim that the Analytic of Finitude in The
> Order of
> > Things is Heideggerian. I my opinion it is much more
> > Kantian, and derived from his thesis on Kant's
> Antropology,
> > then Heideggerian.
> >
> > yours
> > machiel karskens
> >
> >
> >
> > ----- "michael bibby" <shmickeyd@xxxxxxxxxxxx>
> > wrote:
> >
> > > From: "michael bibby" <shmickeyd@xxxxxxxxxxxx>
> > > To: "Mailing-list" <foucault-l@xxxxxxxxxxxxx>
> > > Sent: Wednesday, November 3, 2010 6:17:18 AM
> > > Subject: [Foucault-L] Duration, Dasein,
> Geneology,
> > Archaeology.
> > >
> > > Certainly, Foucault was a close reader of
> Heidegger,
> > who in turn was a
> > > close reader of Bergson. This is also true of
> > Minkowski, and a host of
> > > others who seem to have rallied around Bergsons
> book
> > which emerged as
> > > a balwark against the 'scientific barbarism',
> > 'mechanistic
> > > rationality', 'technocrasy' of the age. Perhaps
> we
> > could say that
> > > Foucault was reponding, in part at least, to the
> same
> > crises which
> > > Bergson, Minkowski, Heidegger, Spengler, and
> many
> > others were
> > > responding to, what we could provisionally call
> 'the
> > crises of
> > > history', 'the crises of modernity'- the
> temporal
> > crises which Elliot
> > > found at the crossroads of Little Gidding, the
> > spiritual crises which
> > > Toynbee saw the west involving the rest of the
> world
> > in as it spread
> > > its civilization throughout it.
> > >
> > > Jungs description of the wandering jew who is
> unable
> > to draw fresh
> > > life from the earth through his feet because they
> have
> > been uprooted
> > > from their ancestral land could just as easily
> be
> > applied to 'modern
> > > man', ahistorical and independent of
> geographical
> > place, rendered
> > > mobile and shut up in hismself. Indeed, we see
> that it
> > was, and least
> > > of all in Mein Kampf. We could say that this
> picture
> > of the Jew is
> > > really a kind of charicture of modern man, more
> > precisely of his
> > > 'priestly nature', to borrow Marx's expression.
> > >
> > > The archaic revival in Germany, we read in The
> > Function of the Orgasm,
> > > can be seen as a responce, although confused as
> to its
> > object, to the
> > > 'mystical longing' opened up in the depths of
> mans
> > alienation from the
> > > archaeology of the land, from the geneology of
> his
> > people: just as the
> > > Jew had an ancient tradition which he carried
> around
> > with him like an
> > > arab his tent through the desert, so too the
> German
> > had the
> > > Indo-European- a retrospective hypothesis-
> geneology
> > to restore him to
> > > the profundity from which he had become
> estranged
> > through
> > > abstraction.
> > >
> > > Tarkovsky takes up these themes in his allegory
> of
> > Solviet Russia in
> > > the form of the oceanic space-station Solaris:
> this is
> > the precise
> > > meaning of the pot-plant, which is the last thing
> we
> > see before we
> > > leave the space station- the strange melieu in
> which
> > it alone made the
> > > only sense- and return to earth.
> > >
> > >
> > >
> > >
> > >
> > >
> > > _______________________________________________
> > > Foucault-L mailing list
> > _______________________________________________
> > Foucault-L mailing list
> >
>
>
>
>
> _______________________________________________
> Foucault-L mailing list
>
--- On Wed, 3/11/10, michael bibby <shmickeyd@xxxxxxxxxxxx> wrote:
> From: michael bibby <shmickeyd@xxxxxxxxxxxx>
> Subject: Re: [Foucault-L] Duration, Dasein, Geneology, Archaeology.
> To: "Mailing-list" <foucault-l@xxxxxxxxxxxxx>
> Received: Wednesday, 3 November, 2010, 10:24 PM
> "We want neither to deny nor to
> renounce, nor to destroy nore to go back: thus we would once
> again give proof of barbarism. Hence the wish to return back
> cannot mean anything else for us but one thing: to resume
> contact with life and with what is 'natural' and primitive
> in it, return to the first source from which springs not
> only science but also all the other manifestations of
> spiritual life, to study again the essential relationships
> which can be found originally, before science has modeled it
> after its fashion, between the different phenomena of which
> life is composed, to see whether we cannot extract from them
> something other than science does, without thereby plunging
> either into primitive naturalism nor mysticism which lso
> 'rationalizes' in its imagery to which it resorts. We want
> to look 'without instruments,' and say what we see. Contrary
> to appearances, this is, incidentally, a pretty difficult
> assignment."
>
> Minkowski.
>
> "The past of human existence as a whole is not a nothing,
> but that to which we always return when we have put down
> deep roots. But this return is not a passive acceptance of
> what has been, but its transmutation."
>
> Heidegger.
>
> http://1.bp.blogspot.com/_xWVvloAdArk/S8F-VqanREI/AAAAAAAADRM/3FiYZigqGAc/s1600/Exhibition-Explores-2.jpg
>
> -----------------------
>
> "Man is a coral animal embedded in technological reefs of
> extruded psychic objects."
>
> --- On Wed, 3/11/10, Karskens, M.L.J. (Machiel) <mkarskens@xxxxxxxxxx>
> wrote:
>
> > From: Karskens, M.L.J. (Machiel) <mkarskens@xxxxxxxxxx>
> > Subject: Re: [Foucault-L] Duration, Dasein, Geneology,
> Archaeology.
> > To: "Mailing-list" <foucault-l@xxxxxxxxxxxxx>
> > Received: Wednesday, 3 November, 2010, 9:19 PM
> > In Foucault's published works, I
> > cannot find indications that Foucault really was a
> > 'close'reader of Heidegger. In comparaison wih e.g.
> Hegel,
> > Kant or Nietzsche there are not many references
> (18)to
> > Heidegger in Dits et Ecrits. Nearly all references to
> > Heidegger are by the way or in a list of names.
> >
> > Of course, in the interview 'Le retour de la morale'
> after
> > a question on Heidegger, Foucault himself said that he
> was a
> > close reader of Heidegger in the 1950s, and that
> Heidegger
> > was the essential philosopher to him. So what!
> > Self-testimonies are not very reliable. And taking his
> words
> > as a truth, even then they do not say that he always
> has
> > been a close reader, he speaks only of 1952 and 1953.
> (see
> > Dits et Ecrits, IV p. 703)
> >
> > Moreover, I could not find any place in his works
> where he
> > directely discusses or analyses a text of Heidegger or
> one
> > of Heidegger's philosophical notions or ideas.
> Foucault
> > himself also says so in the same interview.
> >
> > I could neither detect in his works or in his methods
> a
> > typical Heidegerrian approach or way of thinking.
> Some
> > people claim that the Analytic of Finitude in The
> Order of
> > Things is Heideggerian. I my opinion it is much more
> > Kantian, and derived from his thesis on Kant's
> Antropology,
> > then Heideggerian.
> >
> > yours
> > machiel karskens
> >
> >
> >
> > ----- "michael bibby" <shmickeyd@xxxxxxxxxxxx>
> > wrote:
> >
> > > From: "michael bibby" <shmickeyd@xxxxxxxxxxxx>
> > > To: "Mailing-list" <foucault-l@xxxxxxxxxxxxx>
> > > Sent: Wednesday, November 3, 2010 6:17:18 AM
> > > Subject: [Foucault-L] Duration, Dasein,
> Geneology,
> > Archaeology.
> > >
> > > Certainly, Foucault was a close reader of
> Heidegger,
> > who in turn was a
> > > close reader of Bergson. This is also true of
> > Minkowski, and a host of
> > > others who seem to have rallied around Bergsons
> book
> > which emerged as
> > > a balwark against the 'scientific barbarism',
> > 'mechanistic
> > > rationality', 'technocrasy' of the age. Perhaps
> we
> > could say that
> > > Foucault was reponding, in part at least, to the
> same
> > crises which
> > > Bergson, Minkowski, Heidegger, Spengler, and
> many
> > others were
> > > responding to, what we could provisionally call
> 'the
> > crises of
> > > history', 'the crises of modernity'- the
> temporal
> > crises which Elliot
> > > found at the crossroads of Little Gidding, the
> > spiritual crises which
> > > Toynbee saw the west involving the rest of the
> world
> > in as it spread
> > > its civilization throughout it.
> > >
> > > Jungs description of the wandering jew who is
> unable
> > to draw fresh
> > > life from the earth through his feet because they
> have
> > been uprooted
> > > from their ancestral land could just as easily
> be
> > applied to 'modern
> > > man', ahistorical and independent of
> geographical
> > place, rendered
> > > mobile and shut up in hismself. Indeed, we see
> that it
> > was, and least
> > > of all in Mein Kampf. We could say that this
> picture
> > of the Jew is
> > > really a kind of charicture of modern man, more
> > precisely of his
> > > 'priestly nature', to borrow Marx's expression.
> > >
> > > The archaic revival in Germany, we read in The
> > Function of the Orgasm,
> > > can be seen as a responce, although confused as
> to its
> > object, to the
> > > 'mystical longing' opened up in the depths of
> mans
> > alienation from the
> > > archaeology of the land, from the geneology of
> his
> > people: just as the
> > > Jew had an ancient tradition which he carried
> around
> > with him like an
> > > arab his tent through the desert, so too the
> German
> > had the
> > > Indo-European- a retrospective hypothesis-
> geneology
> > to restore him to
> > > the profundity from which he had become
> estranged
> > through
> > > abstraction.
> > >
> > > Tarkovsky takes up these themes in his allegory
> of
> > Solviet Russia in
> > > the form of the oceanic space-station Solaris:
> this is
> > the precise
> > > meaning of the pot-plant, which is the last thing
> we
> > see before we
> > > leave the space station- the strange melieu in
> which
> > it alone made the
> > > only sense- and return to earth.
> > >
> > >
> > >
> > >
> > >
> > >
> > > _______________________________________________
> > > Foucault-L mailing list
> > _______________________________________________
> > Foucault-L mailing list
> >
>
>
>
>
> _______________________________________________
> Foucault-L mailing list
>