MARTIN HEIDEGGER
WHA1j 8
CALLEDTHINKING? TRANS LATED BY J. GLENN GRAY
WHAT WHAT
IS CALLED THINKING? THINKING? IS
CALLED
RELIGIOUS PERSPECTIVES PERSPECTIVES RELIGIOUS Planned and and Edited Edited by by Planned
RUTH NANDA NANDA ANSHEN ANSHEN RUTH BOARD OF OF EDITORS EDITORS BOARD W. H. H. Auden Auden Karl Barth Barth Karl Martin C. C. D'Arcy, D'Arcy, SJ. S.]. Martin Christopher Dawson Dawson Christopher C. C.
Dodd H. Dodd
Mircea Eliade Eliade Mircea Muhammad Zafrulla Zafrulla Khan John Macquarrie Macquarrie John jacques Maritain Maritain Jacques ]ames Muilenburg Muilenburg James Sarvepalli Sarvepalli Radhakrishnan Alexander Sachs Sachs Gershom Scholem
WHAT
IS CALLED THINKING?
by TIN HEIDEGGER MARTIN by MAR A Translation Heisst Denkeri? Denken1 of Was Heisst Translation of
by by
Fred J. Glenn Gray Gray Fred D. Wieck and J. With an Introduction by]. Gray Introduction by /. Glenn Gray
tfj 1817 1817
HARPER & ROW, PUBLISHERS NEW YORK, YORK, EVANSTON, AND LONDON
Originally Verlag, Tuebingen Tuebingen under the the title title published by Originally published by Max Niemeyer Nlemeyer Verlag, Hetsst Denken1, Was Heisst Niemeyer Verlag, Verlag, Tuebingen. Tuebingen. Denkenf, copyright copyright 1954 by by Max Niemeyer translation by English J. Glenn Gray. Gray. English translation by Fred D. Wieck and J.
is CAllED CAT.LED THINKING? Copyright WHAT IS in the the English English translation by translation by Copyright @ 1968 in fr in Harper r/:r Row, Publishers, Incorporated. Printed in the United States of Printed the United States Row, Publishers, of Harper Incorporated. reserved. No part America. All rights this book may may be be used used or or reproduced reproduced of this rights reserved. part of in any in permission except except in in the the case case of of any manner whatsoever without written permission in critical brief articles and reviews. reviews. For information information critical articles brief quotations quotations embodied in & Row, 19 East East 33rd J3rd Street, Street, New address Harper Row, Publishers, Publishers, Incorporated, Harper r/:r Incorporated, 49 York, York, N.Y. 10016
FIRST EDITION fiMTION FlltST
LIBRARY OF CONGRESS I.llmAllY CONGIIESS CATALOG CARD CAJtD NUMBER: NUMBD.: 68-17591 68-17591 E-S
MARTIN HEIDEGGER HEIDEGGER MARTIN
WORKS
WORKS
General Editor
J. Gray J. Glenn Gray
Colorado College College
Heidegger Also by by Martin Heidegger TIME ANI> TIME BEING AND DISCOURSE THINKING ON THINKING DISCOURSE ON
(Gelassenheit) (Gelassenheit)
RELIGIOUS PERSPECTIVES PERSPECTIVES RELIGIOUS VOLUMES ALREADY ALREADY PUBLISHED PUBLISHED VOLUMES
I. L II. II.
Historic Reality Reality of of Christian Christian Culture Culture The Historic by Christopher Dawson Dawson by Christopher International Conflict Conflict in in the the Twentieth Twentieth Century Century International by Herbert Herbert Butterfield Butterfield by
III. III.
Limits of of Reason Reason The Limits by George by George Boas
IV. IV.
Nihilism Nihilism by Helmut Thielicke Thielicke by
V. V. VI. VI.
of Israel Israel The Way Way of by James Muilenburg by James Mullenburg No Absent God by Martin C. D'Arcy, SS.J. C. D'Arcy, J. by
VII. VII.
Meaning for for Modern Man Meaning by Muhammad Zafrulla Zafrulla Khan by
Islam: Its Its Islam:
VIII. VIII.
Matter and Spirit Spirit by C. Zaehner by R. C.
IX. IX.
Morality Beyond Morality and Beyond by Tillich by Paul Tillich
X. XI. XI. XII. XII. XIII. XIII.
God Here and Now by Earth by Karl Barth Unity in Freedom Unity in by by Augustin Augustin Cardinal Bea The Man The Heart Heart of of Man by Erich Fromm by Heroes and Gods Gods Heroes and by Moses Hadas Hadas and Morton Smith Moses by vii vii
RELIGIOUS PERSPECTIVES
RELIGIOUS PERSPECTIVES
XIV. XIV. XV.
The Christian The Christian Intellectual by by Jaroslav Jaroslav Pelikan Symbols in Zoroastrianism Zoraastrianism Symbols in by Duchesne-Guillemin by Jacques Jacques Duchesne-Guillem.in
XVI.
and Art Liturgy Liturgy and by by H. A. Reinhold
XVII.
The Symbolism The of Evil Symbolism of by Paul Ricoeur by
XVIII. XIX. XX.
XXI.
Philosophical Philosophical Faith and Revelation by Karl Jaspers Jaspers Vatican Council II The New Direction by by Oscar Cullmann In The End God by X. Robinson by John John A. T. What Is Called Thinking? Thinking? Martin by Heidegger Heidegger
viii Vlll
CONTENTS
Religious Perspectives Perspectives Religious
Its Its
Meaning and Purpose, Purpose, RUTH NANDA ANSHEN Meaning
Introduction, Introduction,
.
.
.
xi xi
. xvii xvii
J.
j. GLENN GRAY
PART ONE LECTURE LECTURE II
3 3
LECTURE LECTURE II
19 19
LECTURE LECTURE III
28 28
LECTURE LECTURE IV
37 ?,7
LECTURE LECTURE
vV
48 48
LECTURE LECTURE VI
57 57
LECTURE LECTURE VII
74
LECTURE LECTURE VIII
82
LECTURE IX LECTURE IX.
88
LECTURE LECTURE XX
100 100
PART TWO PART TWO LECTURE LECTURE II
113 113
LECTURE II LECTURE II
126 126
ix ix
CONTENTS
LECTURE LECTURE III III
138 138
LECTURE LECTURE IV
148 148
LECTURE LECTURE
vV
163 163
LECTURE LECTURE VI .
172 172
LECTURE LECTURE VII
182 182
LECTURE LECTURE VIII
194 194
LECTURE LECTURE IX. IX
208 208
LECTURE LECTURE XX
216 216
LECTURE LECTURE XI. XI
229 229
X
RELIGIOUS PERSPECTIVES Its Its
Meaning and and Purpose Purpose Meaning
REUGious PERSPECTIVES represents represents aa quest quest for for the the rediscovery rediscovery RELIGIOUS of man. It It constitutes constitutes an effort effort to to define define man's man's search search for for the the of essence of of being being in in order order that that he may may have a knowledge knowledge of of goals. goals. essence It is is an endeavor endeavor to to show that that there there is is no possibility possibility of of achieving achieving It an understanding understanding of of man's total total nature on the the basis basis of of phenom phenomto ena known by the analytical alone. It hopes to point to It alone. method the ena point hopes by analytical the false false antinomy antinomy between between revelation revelation and reason, reason, faith faith and the knowledge, grace grace and nature, nature, courage anxiety. Mathematics, courage and anxiety. knowledge, in physics, philosophy, biology, and religion, spite of of their their almost almost religion, spite biology, physics, philosophy, complete to sense sense their their interrelatedinterrelatedbegun to independence, have begun complete independence, of mode ness and to become aware of that cognition which of that to ness cognition teaches not without but within me, me, and II myself myself is not that "the "the light teaches that light is am the the light." light." Modern man is a world created by by himself. He is threatened threatened by by a is to naturalism, naturalism, a dogmatic of mind to conversion of the conversion faced with with the is faced dogmatic transcendent. He to a belief secularism belief in the transcendent. secularism and an opposition opposition to exist is given begins that the the universe is to see, however, that see, however, given not as one existbegins to as ing and one perceived but as the unity of subject and object; object; that unity subject perceived ing said to have been dissolved the barrier between them cannot be said the barrier as recent experience of recent result of stiences> since the result as the physical sciences, experience in the physical of this has never existed. existed. Confronted Confronted with the question barrier has this barrier question of im meaning, he is summoned to rediscover and scrutinize the imto rediscover is summoned meaning, constitute the dynamic, mutable the permanent and the mutable and dynamic, unifyunify permanent which constitute ing aspect of life as well as the principle of differentiation; to the well as life as of differentiation; principle ing aspect and He reconcile and diversity, immutability and unrest. He and reconcile identity immutability diversity, identity his as every begins that just to recognize by his every person person descends by recognize that just as begins to at this ascent aims at particular path, so he is to ascend, and this is able able to he so ascend, path, particular xi xi
xii
RELIGIOUS PERSPECTIVES PERSPECTIVES RELIGIOUS
Xli
return to to the the source source of of creation, creation, an aninward inwardhome home from from which whichhe he aa return has become become estranged, estranged. has of
It isis the the hope hope of of RELIGIOUS REuGxous PERSPECTIVES PERSPEcrrvES that that the the rediscovery rediscovery of It man will point the the way to to the the rediscovery of of God. God. To this this end end aa
man will
point
way
rediscovery
To
should constitute constitute part part of of the the quest. quest. rediscovery of first principles should rediscovery of first principles new These principles, not to be superseded by new discoveries, are not not discoveries, are These principles, not to be superseded by to are and be those of historical worlds that come to be and perish. They are to to perish. They those of historical worlds that come no and be sought in the bean and spirit of man, and no interpretation of man, interpretation be sought in the heart and spirit of aa merely merely historical historical or or scientific scientific universe universe can can guide guide the the search. search. of ask to RELIGIOUS PERSPECTIVES attempts not only to ask dispassionately not dispassionately only RELIGIOUS PERSPECTIVES attempts what the the nature nature of of God God is, is, but but also also to to restore restore to to human human life life at at what to him. relate that least the hypothesis of God and the symbols that relate to him. the and of God least the hypothesis symbols It endeavors endeavors to to show show that that man is is faced faced with with the the metaphysical metaphysical It the he encounters the truth of religion while he encounters the empiri empiriquestion of while of truth of the religion question and its cal question of of its effects on the life of humanity its meaning of life the on effects its meaning humanity cal question for society. society. Religion Religion is is here here distinguished distinguished from theology theology and its its for intended to to denote denote the the feelings, feelings, aspira aspiradoctrinal forms and is intended and is doctrinal forms and acts of men, as they relate to total total reality. reality. For we are are all all tions, tions, and acts of men, as they relate to it know we in of a reality which is is there there whether it of reality, search of in search reality, of a reality is not. but or making reality is not. is of of our own making search is the search and the or not; reality not; and in and inRELIGIOUS by the the spiritual spiritual and is nourished by PERSPECTIVES is RELIGIOUS PERSPECTIVES ethical and tellectual world thought, of world tellectual energy religious and ethical by those religious thought, by energy of in but scholars scholars deeply leaders not merely are not leaders who are deeply inmerely spectators spectators all to in the critical problems common to all religions. These volved volved in the critical problems religions. thrive thinkers that human morality thinkers recognize morality and human ideals thrive recognize that when set in a context of a transcendent attitude toward only a of a context only when set in the of identity religion and that by pointing to the ground of identity and the religion and that by pointing to the ground of the common nature of being in the religious experience of man, the in the man, of nature common religious experience being com are comdefined. Thus, be defined. essential of religion nature of Thus, they essential nature they are may be religion may an of mitted of everlastingness, an experithe meaning reevaluate the mitted to to reevaluate everlastingness, experi meaning that visio visio of that content of is the ence which is the content and which been lost lost and which has has been ence which ab is the the It Dei the structure of all It is many aball religions. of the structure Dei constituting many religions. constituting a ultimate unity, a unity subsuming sorbed into the ultimate the into sorbed everlastingly subsuming unity unity, everlastingly the everlastingness and the of God God and what the fluency what Whitehead Whitehead calls calls the everlastingness fluency of of experience. of passing passing experience. of which These the unity which we we speak show that that the volumes seek seek to to show These volumes unity of speak consists of man man who who from the nature of in aa certitude the nature certitude emanating consists in emanating from who seeks man. Such Such certitude seeks and the seeks man. certitude nature of of God God who the nature seeks God God and
RELIGIOUS PERSPECTIVES PERSPECTIVES RELIGIOUS
XIH xiii
bathes in in an an Intuitive intuitive act act of of cognition, cognition, participating participating in in the the divine divine bathes and is is related related to to the the natural natural spirituality spirituality of of intelligence. intelligence. and
essence essence
This is is not not by by any any means means to to say say that that there there is is an an equivalence equivalence of of all all This faiths in in the the traditional traditional religions religions of of human human history. history. It It is, is, however, however, faiths to emphasize emphasize the the distinction distinction between between the the spiritual spiritual and and the the tem temto poral which which poral
all religions religions acknowledge. acknowledge. For For duration duration of of thought thought all is composed composed of of instants instants superior superior to to time, time, and and is is an an intuition intuition of of the permanence permanence of of existence existence and and its its metahistorical metahistorical reality. reality. In In the fact, the the symbol symbol11 itself itself found found on cover cover and and jacket jacket of of each each volume volume fact, of RELIGIOUS REUGrous PERSPECTIVES is is the the visible visible sign sign or or representation representation of of of the essence, essence, immediacy, immediacy, and timelessness timelessness of of religious religious experience; experience; the the one one immutable immutable center, center, which which may may be be analogically analogically related related to to the neces and ecumenical being in pure act, moving with centrifugal ecumenical neceswith in act, centrifugal moving pure being sity outward into the manifold modes, yet simultaneously, with sity outward into the manifold modes, yet simultaneously, dynamic centripetal centripetal power power and with with full full intentional intentional energy, energy, re redynamic turning to to the the source. source. Through Through the the very very diversity diversity of of its its authors* authors, turning the Series that the the basic basic and poignant poignant concern of of every every shows that the Series shows faith is to to, and overcome the the crisis crisis in in our apocalyptic apocalyptic to point faith is point to, epoch-the crisis of man's separation of man's man's of man's the crisis separation from man and of epoch authors separation of love. love. The endeavor, failure of endeavor, God the failure separation from God-the that the moreover, the human heart heart is is able, able, and truth that the truth to illustrate illustrate the moreover, to the that of even very lengths darkness the very to the to go even yearns, lengths of God; that the darkness go to yearns, to and of recent recent times times are are breaking, breaking, frozen spiritual the frozen and cold, cold, the misery of spiritual misery efforts to overcome to efforts cracking, to move, move, yielding yielding to beginning to cracking, and beginning this spiritual muteness and moral paralysis. In this way, it it is is hoped, hoped, way, paralysis. spiritual muteness of the immediacy of pain and sorrow, the primacy of tragedy of the immediacy sorrow, tragedy and primacy pain suffering transmuted into a spiritual in human life, life, may spiritual and may be transmuted suffering in for lies of moral triumph. For the uniqueness of man lies in his capacity the For moral triumph. capacity for uniqueness self-transcendence. self-transcendence. effort to explore RELIGious is therefore therefore an effort PERSPECTIVES is RELIGIOUS PERSPECTIVES explore the constitutes meaning of God, an exploration which constitutes an aspect an of God, aspect of exploration meaning man's of his ontological substance. This his of man's intrinsic intrinsic nature, nature, part ontological part release concern Series out of an abiding concern that in spite of the release an of out Series grows spite abiding grows science has in part of which science creative energy man's creative of man's accomplished, part accomplished, energy which the essential order of nature. this science has overturned the essential overturned has science this very very have become concerning Shrewd calculations have man's calculations as man's Shrewd as concerning his means, correlated with belief in his was formerly which was ends which of ends his choice choice of formerly correlated
is
Katz. 11 From Leo Katz. the original From the design by by Leo original design
xiv XIV
RELIGIOUS PERSPECTIVES PERSPECTIVES
God. has become witless. witless. God absolute criteria of conduct, criteria of God* with absolute conduct, has is not to is to metaphysical metaphysical principles, principles, to be treated as an exception treated as exception to invoked to is rather rather their their chief chief exem exemto prevent their collapse. prevent their collapse. He is personal reality reality of of plification, the sources sources of all potentiality. of all plification, the potentiality. The personal freedom and providence, of will conscience, may demonstrate and demonstrate of will conscience, may providence, that a depth depth of of consciousness consciousness inac inacthat "he who knows" commands a man, and is capable of that transfiguration cessible to the the profane cessible to is that of transfiguration profane man, capable which prevents twisting of good to to ignominy. ignominy. This reli relithe twisting of all all good prevents the gious content of experience is not within the province of science of the science of is not within content gious province experience to bestow; it treating the the scientific scientific account account to bestow; it corrects of treating corrects the the error error of as or religious; it challenges the as if it it were itself or the if it itself metaphysical challenges religious; metaphysical tendency a science science of religionto make a a religion of religion of science-or science or a tendency to religion of aa dogmatic dynamic of of man. Indeed, Indeed, the moral dynamic act which destroys dogmatic act destroys the many with unexpected unexpected implica implicaof science are confronted science are confronted with many men of are beginning beginning to to accept, accept, for for tions tions of of their their own thought thought and are instance, the trans-spatial and trans-temporal dimension in the the dimension in the instance, trans-spatial trans-temporal nature nature of of reality. reality. R.Eu:GIOUS to show the the fallacy fallacy of of the the ap apRELIGIOUS PERSPECTIVEs PERSPECTIVES attempts attempts to parent irrelevance of God in history. series submits that of irrelevance in This series submits that no parent history. of man can arise, convincing in spite spite of of the the many many ways ways in in arise, in convincing image image of tried to to reach which human thought reach it, it, without aa philosophy philosophy thought has tried of human nature and human freedom which does does not exclude exclude God. This image implies the the highest highest con conimage of Homo cum Deo implies ceivable freedom, the freedom to ceivable step into into the the very very fabric of the the to step fabric of freedom, the for man's collaboration universe, collaboration with with the the creative creative universe, a new formula for process able to to protect protect man from from the the is able process and the only only one which is existence. This image terror of existence. implies further that the further that the mind and image implies conscience are capable genuine discriminations discriminations and capable of making making genuine serious tensions thereby tensions between between the the secular secular thereby may may reconcile the serious and religious, idea of of the the sacred sacred lies lies sacred. The idea religious, the profane profane and sacred. it is, in what it timeless existence. By emphasizing emphasizing timeless timeless exist existexistence. By is, timeless ence against as a reality, ence are liberated, liberated, in in our our com comagainst reason as reality, we are munion with the the eternal, otherwise unbreakable unbreakable rule rule of of eternal, from the otherwise "before and after." after." Then we are are able "before able to to admit admit that that all all forms, forms, all all their negation symbols religions, by of error error and their their affirma affirmasymbols in religions, by their negation of tion of the actuality tion of truth, make it possible to experience that it to truth, actuality possible experience that is knowing which is above knowledge, that dynamic passage of and that knowing knowledge, dynamic passage of to unending the universe to unity. unending unity. is here interpreted not as as a God is a heteronomous heteronomous being being issuing issuing interpreted
RELIGIOUS PERSPECTIVES PERSPECTIVES RELIGIOUS
XV XV
commandments but but as as the the Tatt-Twam-Asi: Tatt-Twam-Asi: "Do "Do unto unto others others as as commandments you would have others do unto you. For I am the Lord." This Lord/* I am This the have others do unto For would you. you does not not mean mean aa commandment commandment from from on on high high but but rather rather aa selfselfdoes through "the "the other"; other"; since since the the isolated isolated individual individual is is realization through realization unthinkable and and meaningless. meaningless. Man Man becomes becomes man man by by recognizing recognizing unthinkable true nature nature as as aa creature creature capable capable of of will will and and decision. decision. For For his true his then the the divine divine and the the sacred sacred become become manifest. manifest. And And though though he he then believes in in choices, choices, he he is is no Utopian Utopian expecting expecting the the "coming "coming of of believes the kingdom/* kingdom." Man, Man, individually individually and and collectively, collectively, is is losing losing the the the chains which which have have bound him to to the the inexorable inexorable demands demands of of chains nature. The constraints constraints are are diminishing diminishing and and an an infinity infinity of of choices choices nature. becomes available available to to him. him. Thus man himself, himself, from the the sources sources becomes bonum of his ontological being, at last must decide is the is the decide what must at last of his ontological being, et malum. And though though the the anonymous anonymous forces forces which in in the the past past et have set set the the constraints constraints do do indeed indeed threaten threaten him with with total total anar anarhave chy and with with perhaps perhaps aa worse worse tyranny tyranny than than he he experienced experienced in chy that past history, he nevertheless begins to see that preceding the to see nevertheless he preceding begins past history, moral issue problem: the perception of those those the is the the cognitive moral issue is perception of cognitive problem: conditions for life which permit permit mankind to to fulfill fulfill itself itself and to to life which conditions for is discursive accept the truth that beyond scientific, discursive knowledge is that the truth scientific, knowledge beyond accept nondiscursive, And, II suggest, suggest, this this is is not to to awareness. And, intuitive awareness. nondiscursive, intuitive secularize into the the heart heart of of the the to gather rather to secularize God but rather gather him into nature of itself. of life life itself. matter and indeed indeed of of matter nature The volumes this Series to challenge challenge the the crisis crisis which Series seek seek to in this volumes in to present separates, to make reasonable a religion that binds, and to present to reasonable religion binds, separates, the as the man. Insofar the the numinous reality within the experience of Insofar as the experience reality mankind direct will it Series succeeds in this quest, it will direct toward aa this in Series succeeds quest, that and reality that is and away from a preoccupation with that is eternal eternal that preoccupation away reality which is illusory which is illusory and ephemeral. ephemeral. his burden and his greatness: For confronted with his is now confronted For man is greatness: "He calleth Watchman, what of the night? Watchman, to me, calleth to Watchman, me, night? 2 what the night?"2 of the what of anguish in the human soul may Perhaps the anguish night?" Perhaps in the assimilation of the person be the answer, be assuaged answer, by person in by the by the assuaged by in if also God: "The morning cometh, and also the night: if ye will inand "The God: ye night: morning cometh, quire, inquire ye: return, come."arathustraj Zarathustra, Prologue^ Prologue, f. Spoke *%
.
.
:
.
*
.
.
:
.
50
WHAT
WHAT IS CALLED CALLED THINKING?
and published published between 1883 fourth part part 1885 and 1884. The fourth was written printed only only for for his his closest closest written in in 1884/85, but printed 1884/85, but circle thinks this this thinker's thinker's one and circle of of friends. friends. That work thinks only the eternal eternal recurrence recurrence of of the the of the the thought only thought: thought the thought of same. Every thinker thinks one only thought. Here, too, same. Every thinker thinks only thought. Here, too, thinking differs essentially from science. The researcher researcher science. differs essentially thinking needs constantly new discoveries inspirations, else and discoveries inspirations, else constantly science down and fall into error. thinker needs The thinker error. needs science will will bog fall into bog the thinker thinker the the difficulty difficulty is is to to one thought for the only. And for thought only. hold as the the one one and only only thing thing hold fast fast to this one to this one only only thought thought as that as the the Same Same; and to to that he must think; this One as think to to think think this speak of the tell we of tell of this Same in manner. But the of this in the the fitting speak fitting Same in it only only if if we always always say say the the that befits in the the manner that befits it same about it, in such a way that we ourselves are claimed about it, in such a way that ourselves are claimed by of the the Same is is the the Self-Same. The limitlessness the Self-Same. limitlessness of by the sharpest limit set to thinking. thinker Nietzsche hints limit set to The thinker Nietzsche hints sharpest thinking. at this this hidden fittingness at thought by by giving giving his his Thus fittingness of thought a runs Spoke Zarathustra a subtitle which runs : A for Everysubtitle A Book Spoke for Every one and No One. "For Everyone"-that does not not mean for for Everyone" that does as just for means everybody just anybody; "For Everyone" for each each everybody as Everyone" anybody as man, for each man each time man as time his his essential essential nature nature man, for for him an object becomes for worthy of his thought. "And of his No object worthy thought. One" that means: One"-that for among these these men prevailing prevailing for none among everywhere themselves with isolated isolated intoxicate themselves everywhere who merely merely intoxicate the book and fragments and passages from the then blindly then fragments passages blindly its language, instead of stumble about in its instead of getting underway language, getting underway its way on its becoming first first of of all questhus becoming all ques way of thinking, thinking, and thus tionable to themselves. Thus Spoke Spoke Zarathustra: Zarathustra: A Book Book tionable to themselves. for Everyone unearthly fashion fashion for Everyone and No One. In what an unearthly subtitle has come true true in the this subtitle the seventy years since since the the seventy years first appeared-only book first in the exactly opposite sense. It in the sense. It appeared only exactly opposite has become a book for everyman, and not one thinker has not one thinker has everyman, appeared to this this book's book's basic basic thought, thought, appeared who could stand up up to In this this book, and to its its darkness. In its fourth final part; fourth and its final book, partj Nietzsche wrote the words: "The wasteland wasteland grows grows . . ;" ~, :
j
5
:
$
.
.
PAR.T PART II
51 51
Into all he knew. They They are are the the Into those words, words, Nietzsche put put all title poem Nietzsche wrote when he was "most distant title of a poem from cloudy, Europe." Complete, Complete, cloudy, damp, damp, melancholy melancholy Old Europe." run:: "The wasteland the grows : woe to to him who the words run wasteland grows: to whom? "\Vas Nietzsche hides wastelands within!" hides wastelands within!' Woe to Was Nietzsche of ? thinking of himself? What if he had known that it was Ms his Mmself if that it thinking own thought have to to bring bring about about aa dev devfirst have thought which would first in whose midst, astation in astation in another day from other in another and other midst, day sources, and there there and springs springs well well oases would rise rise here here and sources, oases up? What if he known that himself had to be a if had that he to be a himself up? precursor, before and behind, behind, leading leading a transition, precursor, a transition, pointing pointing before and rebuffmg, and therefore everywhere ambiguous, even therefore everywhere ambiguous, even rebuffing, in of the the transition? transition? All All in the the manner and in in the the sense sense of thoughtful thought argues that this is so, as Nietzsche himthis Mm that is as Nietzsche so, thoughtful thought argues self words. TMs This is is why why self knew and often often put into enigmatic put into enigmatic words. every thoughtful converse with is constantly carried is carried converse with him every thoughtful constantly into also why why all all formulas fonnulas and into other other dimensions. dimensions. This is is also labels fail fall in the face of fail in in a special labels sense, and fall silent, in the face of silent, special sense, Nietz Nietzsche's thought. Nietzsche's to say say that that Nietzthought. We do not mean to and is no more than a with sche's is a game images sche's thought images thought game The time. called off symbols which can be called off any time. thought of symbols thought of any this can but as his is as unambiguous as anything be; this as his thinking is be; anything thinking unambiguous is many-chambered, unambiguity in chambers that that adjoin, adjoin, many-chambered, in unambiguity is all the the themes of of Western join, and fuse. that all fuse. One reason is is that join, all of of them transmuted, thought, though transmuted, fatefully fatefully gather gather though all thought, to refuse TMs together in Nietzsche's thinking. This is why they refuse to is in Nietzsche's why they thinking. together a dia for. and accounted for. Only diabe computed accounted be historically Only historically computed to Nietzsche's Nietzsche's thought logue thought which is is a answer, then, then, to logue can answer, transition-a way is is preparing preparing a tran trana dialogue transition dialogue whose own way as a whole sition. Nietzsche's thought as a a transition, Nietzsche's sition. In such a transition, thought must, the one side side which the the of course, take its its place course, take place on the must, of transi to other. This transition leaves behind to move to the other. transithe to transition leaves tion, kind, is is not not here under dis disin its its reach reach and kind, different in tion, different the that cussion. is merely to suggest that the transition, to cussion. The remark is transition, merely suggest different in more far-reaching in kind, kind, must of course course far-reaching and different 7
WHAT
WHAT IS CALLED CALLED THINKING?
52 52
leave very reason reason cannot pass pass it it leave the the one side, but for that very for that side, but of the course over in it. In the course of the In the it. in the the sense sense of of disregarding disregarding transition, the entire entire thought thought of of the the transition Nietzsche's Nietzsche's thought, thought, the how That West is its proper truth. truth, howtruth. is appropriated in its in truth, proper appropriated ever, by no means obvious. Regarding Nietzsche, Nietzsche, we is by obvious. Regarding ever, is limit visible the the one essential essential that that limit ourselves ourselves to to rendering rendering visible casts light ahead Nietzsche's thinking thinking proceeds proceeds on its its casts its as Nietzsche's ahead as its light the of his way. It will indicate to us at what turn of his thinking the turn us It will to indicate at thinking way. words were spoken: grows; woe to to him wasteland grows spoken: "The wasteland who hides hides wastelands within!" wastelands within!" But thinking at at all, all, we must Nietzsche's thinking to encounter encounter Nietzsche's But to first in finding it may may in succeeded first fmd it. Only when we have succeeded find it. finding it Only we try to lose again that thinking has thought. has what that to lose thought. And try thinking again this, to lose, is harder than to find; because "to lose" in in such to find because "to lose" this, to lose, is harder aa case just mean to drop something, something, leave leave it it be beto drop case does not just does not hind, abandon it. here to ourselves to make ourselves means lose" here it. "To lose" hind, free of of that that which Nietzsche's truly Nietzsche's thinking thinking has thought. thought. truly free that on our own in this way, that can be done only And that way, that we, we, only in this set Nietzsche's accord and in Nietzsche's thought thought free free into into in our memory, memory, set and so the freedom of substance--and so leave leave it it of its essential substance its own essential at that Nietzsche knew that place its nature at where it by its belongs. Nietzsche it by place belongs. relations of discovery, of these relations finding, and losing. losing. All along along discovery, finding, his of them with ever ever greater greater his way, way, he must have known of clarity. that at at the the end of of it be understood that clarity. For only only thus can it his way an his he could tell it with unearthly clarity. "What could tell it What unearthly clarity. way to say still had to this respect he still is written written on one of of those those say in this respect is of to his sent out out to his friends friends about about scraps scraps of paper paper which Nietzsche sent street (January the time when he collapsed the street (January 4, 4, 1889) 1889) collapsed in the to madness. These scraps and succumbed to are sometimes scraps are called "epistles of called of delusion." medically, delusion." Understood scien "epistles medically, scienthat classification is correct. the purposes of tifically, classification is For correct. the tifically, purposes of it remains inadequate. thinking, inadequate. thinking, it these scraps One of these to the the Dane Georg Georg is addressed addressed to scraps is who delivered the Brandes, had delivered the first public lectures first lectures on Brandes, public at Copenhagen, Nietzsche at in 1888. in Copenhagen, ?
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"Postmark "Postmark Torino, Torino, 44 Jan Jan 89 89
"To my friend friend Georg! Georg! To my After you you had discovered discovered me, me, it it was no no trick trick to to find find After the difficulty difficulty now is is to to lose lose me. . me : the Crucified." The Crucified."
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Nietzsche know that that through through Mm him something something was Did Nietzsche be put into that can never lost again? Something that that can never lost words into again? Something that put cannot be be lost lost again again to to thinking thinking,? something something to to which think thinkcannot it the more ing forever back again the thoughtful it back forever come must thoughtful again ing becomes? decisive sentence, sentence, introduced introduced the decisive it. For the becomes? He knew it. by aa colon, colon, is is no longer only to to the the recipient recipient of of addressed only by longer addressed the paper. The sentence expresses a universal fateful state fateful state universal sentence expresses a the paper. of is to to lose lose me. . . ."Now, . " Now, and affairs. "The difficulty of affairs. difficulty now is the for henceforth. This is why read the sen senwe read This is all men, and henceforth. for all why men, if it were as tence, even the whole content of the paper, as if it of the content even the paper, tence, addressed can look look over over the the sixty-three us. Now that that we can to us. addressed to sixty-three at least least in since then, years passed in their their broad outlines, outlines, we then, at passed since years must admit, for us the the further of course, admit, of course, that there remains for has he to find of all difficulty first of all to find Nietzsche, though has been been first Nietzsche, though difficulty of the it is known that discovered, that is, though it is that the event of this that is, though discovered, fact known this In thinker's fact, fact thinker's thinking fact, this place. thinking has taken place. not we shall only increases the danger that shall find Nietzsche, the increases Nietzsche, danger only relieved of the the because because we imagine already been relieved imagine we have already search. Nietzsche's search. Let us not be deluded into the view that Nietzsche's Nietz exists a Nietzthought has been found, just because there exists found, just thought has last for the sche last fifty that has been proliferating literature that sche literature fifty proliferating for it is is years. It is though Nietzsche had foreseen this, too; it as It is as too; this, though years. talk all talk not that he has Zarathustra say: "They all has that for nothing not for "They say nothing about about me . . . but nobody Thought thought." Thought nobody gives gives me a thought." to are we to is thinking. can only where there is How are there be given can be thinking. only given not still not if we are still give to Nietzsche's Nietzsche's thinking thinking if thought to give thought after thinking? Nietzsche's thinking, after all, does not contain all, thinking? Nietzsche's thinking, just the extravagant views of an exceptional human being. the being. exceptional just extravagant which that own its own This puts into its language that which is, into This thinking is, language thinking puts .
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more precisely, to be. be. For the the "modern that which is is still still to "modern precisely, that age" is no way at an end. Rather, it is just entering the is in end. in at it is just Rather, way age" entering the beginning of its presumably long-drawn-out consummaof its consumma presumably long-drawn-out beginning tion. Part of of what is is thoughtthoughttion. And Nietzsche's Nietzsche's thought? thought? Part provoking is Nietzsche's thought has still not been has still not is that that Nietzsche's been provoking thought found. that we of what is found. Part Part of is most thought-provoking is thought-provoking is that what are truly to lose is found, are not to not in in the the least least prepared lose is prepared truly found, rather pass it over by-pass it. Bypassing of it. rather than merely it over and merely pass by-pass Bypassing of this form-by offering an sort is is often often done in innocent form in an innocent this sort an by offering overall philosophy. As though though overall exposition of Nietzsche's Nietzsche's philosophy. exposition of there that is is not not necessarily, necessarily, down there could could be an exposition exposition that in interpretation. As in its an its remotest remotest nook and cranny, cranny, interpretation. As though any interpretation could escape the necessity of the could escape necessity of though any interpretation taking a stand or even, simply by its choice of starting a or stand choice of its even, simply by taking starting point, rejection and refutation. refutation. But But of being unspoken rejection point, of being an unspoken no thinker by our our refuting refuting him and and ever be overcome by thinker can ever stacking of refutation. refutation. What aa literature of up around him aa literature stacking up thinker has thought can be mastered only if we refer refer every everyonly if thought that is his thought still unthought back to thing to its its origiorigithing in his thought that is still unthought truth. Of course, with nary dialogue the the nary truth. course, the thoughtful thoughtful dialogue does not become any more thinker does comfortable that way; comfortable that any way it turns into into a on the contrary, a disputation disputation of of rising rising acri acricontrary, it Nietzsche mony. Meantime, however, Nietzsche goes being on mony. Meantime, however, goes being bravely as we shall shall see, see, had early bravely refuted. This industry, industry, as early reached the point where thoughts fabricated were fabricated and point thoughts to him which are the exact ascribed to exact opposite opposite of of those those he really his thinking thinking finally finally con conreally thought, thought, those in which his sumed itself. itself. 5
Summary Transition Summary and Transition The way of our question is called called thinking?" thinking?" has has way of question "what is to the question: brought is this this anyway anyway-to to form question what is brought us to an idea? So far, has suggested itself only only in in far, an answer has suggested itself outline ideas vague outline: the forming of ideas could even be the unicould even be unithe vague forming :
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versally of traditional traditional thinkbasic characteristic characteristic of versally prevailing prevailing basic ing. such thinking. thinking. It therefore derives from such It therefore way derives ing. Our own way remains bound to a dialogue with traditional to with a traditional remains necessarily necessarily dialogue thinking. is concerned concerned with with thinking thinking since our way way is thinking. And since for purpose of learning it, the dialogue of the specific the for the specific purpose learning it, dialogue must of traditional discuss thinking. But while while such such the nature of traditional thinking. discuss the thinking has already aware that it is a kind of formbecome that is a of it kind form already thinking ing assurance that that traditional traditional there is is absolutely ideas, there absolutely no assurance ing ideas, thillking has ever given sufficient thought to the essence of ever the essence of sufficient to thinking given thought idea-forming, or even could do so. In any dialogue with or do with could so. In any dialogue idea-forming, the nature of thinking, then, the the essence essence of of ideaideaof prevailing the then, thinking, prevailing is probably forming is the first thing that be put into the the the first that be into must put forming probably thing of language of thinking. If we respond to that language, not not If to that respond language thinking. language, only in its its historic historic nature nature to know thinking only do we come to thinking in and destiny-we thinking itself. itself. we come to to learn learn thinking destiny The representative of traditional thinking is closest closest of traditional representative tMnking who is to this in time, and hence most stimulating to this discussion, to to us us in time, discussion, stimulating his thought, is Nietzsche. For his in traditional traditional language, language, tells tells is Nietzsche. thought, in is. But the the oft-named matters of what is. of fact, fact, the the conditions, conditions, remain the the always only the fore forethe tendencies of of the the age always only age is. Yet Nietzsche's language, too, ground of what is. too, speaks speaks ground language, in the foreground, so long only as we understand understand it it exclu excluonly in long as foreground, so of terms the of in sively of the language traditional thinking, thinking, sively in language of traditional of listening for what remains unspoken instead unspoken in in it. it. Ac Acinstead of listening for we ear to a Nietzsche the start word of cordingly, gave ear from the start to a of Nietzsche cordingly, gave lets us hear something which lets unspoken: "The wasteland wasteland something unspoken: to him who hides wastelands within!" grows; to woe within!" wastelands grows it has become necessary But it to improve improve our ability ability to to necessary to listen. suggestion that that will will turn turn us us shall do so so with a a suggestion listen. We shall the direction direction in more pointedly in which Nietzsche's Nietzsche's in the pointedly in in sees that the thought is sees clearly that in the history history is striving. Nietzsche Nietzsche clearly thought striving. is what until to an end of Western man something is coming to : until of coming something now and long uncompleted. Nietzsche Nietzsche since has has remained uncompleted. long since sees the necessity it to But to carry it to a completion. complesees to a comple necessity carry completion. tion does not mean here that that a tion a part part is is added which was 5
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missing before before;5 this this completion completion does not make whole by by missing patching;9 it it makes whole by by achieving achieving at at last last the whole wholepatching ness of of the whole whole,? by by thus transforming transforming what has has been so so ness far, in virtue virtue of the whole. f ar? in if we are are to to catch catch sight sight of even a fraction of of these these But if fateful relations, relations, we must extricate extricate ourselves ourselves again again from fateful the error error into fallen, that one can think into which we have fallen, through Nietzsche's Nietzsche's thinking thinking by by dealing dealing with it it histori historithrough that view on the cally. mistaken attitude feeds Nietzfeeds Nietz attitude That cally. sche's thought can be put put aside as something something that is is past past and aside as sche's thought well refuted. People have no idea idea how difficult difficult it it is is truly truly to to well refuted. People lose thought again again-assuming it has been found. lose that that thought assuming it But everything that it it has not even been found argues that everything argues yet. Accordingly, first for it. it. And our sug sugsearch for we must first yet. Accordingly, gestion conceming direction way is of Nietzsche's own the way is gestion concerning thus still suggestion. still a a searching searching suggestion.
LECTURE
VI
With greater before him, him, Nietzsche Nietzsche darity than any greater clarity any man before saw the necessity in the of essential a change in the realm of essential necessity of a change thinking, the danger that conventhis change that conven thinking? and with this change danger tional man will tional obstinacy to the trivial will adhere with growing to the trivial growing obstinacy his conventional nature, surface of his acknowledge only and nature, acknowledge only the flatness of these flatlands as as his his proper proper habitation habitation on is all all the greater earth. The danger greater because it it arises arises at a at a danger is moment in history which Nietzsche first to was the first man to history recognize so far far to to think through through clearly, and the only only man so recognize clearly, all in its metaphysically in all its implications. It is the It the is moment metaphysically implications. is about to assume dominion of when man is of the earth earth as as aa whole. first man to Nietzsche was the first to raise raise the question question: Is Is man, man, as he has been and still still is, is, prepared prepared to to assume that that domin dominIf not, ion? If not, then what must happen happen to to man as as he is, is, so so that that to he can make the earth "subject" to thus fulfill himself and thus fulfill "subject" the words of an old testament? Within the the purview purview of of his his calls man as Nietzsche he has thinking, calls as been till now "the till thinking, is not to last all human existence existence will will last man." This is to say say that all end with the man so Rather, the last last man is is the the so named. Rather, man who is is no longer to look beyond beyond himself, himself, to to rise rise longer able to above himself for once up to the level level of of his his task, task, and under underup to take that that task task in a way way that that is is essentially essentially right. right. Man so so far far take :
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is incapable incapable of of it, it, because because he he has has not not yet yet come come into into his his own full full nature. nature. Nietzsche Nietzsche declares declares that that man's man's essential essential own nature is is not not yet yet determined determined-it has neither neither been been found found it has nature "Man is nor been secured. This is why Nietzsche says: "Man is the the Nietzsche This is nor been secured. says why sounds statement The as yet yet undetermined undetermined animal." animal." The statement sounds as strange. Yet it only puts into words words what what Western Western thought thought it Yet only puts into strange. has thought thought of of man from the the beginning. beginning. Man is is the the rational rational has the above ani himself animal. Through reason, man raises himself above the aniraises man animal. Through reason, down look mal, but so that he must constantly look upon the upon the constantly mal, but so that he character animal, subject subject it, it, master master it. it. If If we call call animal characteranimal, istics "sensual/' "sensual," and and take take reason reason as as non-sensual non-sensual or or suprasupraistics as sensual, then roan-the rational animal-appears the animal rational the man then appears as the sensual, and call tradition follow sensual supra-sensual being. If follow tradition call we If sensual supra-sensual being. the sensual sensual "physical/' "physical," then then reason, reason, the the supra-sensual, supra-sensual, is is the what goes goes beyond beyond the the sensual, sensual, the the physical physical; in in Greek, Greek, "be "bewhat the yond" is p.era; fLETa Ta cpwnKa beyond physical, means ra is physical, beyond vcn,Kci fJLerd^ pera yond" the sensual; in passing passing beyond beyond the the physi physithe supra-sensual, the sensual, the supra-sensual, in ani the rational as conceived Man the metaphysical. conceived as the rational anical, is cal, is the metaphysical. in mal is physical; in in short short-in the the is the the physical exceeding the physical; physical exceeding nature animal, there is is gathered gathered the the as the the rational rational animal, of man as nature of the the to passing from the physical to non-physical, the suprasupranon-physical, physical passing physical: the metaphysical. is the himself is thus man himself metaphysical. But since physical thus his side for physical, sensual side--his neither man's physical, for Nietzsche Nietzsche neither his reason, side body, reason, have been been body, nor man's non-sensual side--his their essential adequately conceived in their essential nature, man, in the in conceived nature, man, adequately so as prevailing definition, remains the as yet unconceived and so yet prevailing definition, which ex far exfar undetermined animal. Modern anthropology, anthropology, as writings as eagerly as does psychoanalyploits Nietzsche's as Nietzsche's psychoanaly eagerly ploits writings that statement, sis, has completely misunderstood that statement, and sis, has completely as is the as totally failed to recognize its its implications. failed to implications. Man is totally recognize rational yet undetermined animal; the rational animal has not yet animal yet yet to determine determine been into its nature. In order to full nature. into its full been brought brought first of as he has been must first the man as so far, of man man so the nature nature of far, man last so all himself. Man so far is the last man in far is himself. be carried carried beyond all be beyond to subnot that not willing-to subthat means, and that not able--and able he is is not that he means, willing is
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to himself, himself and himself to and to to despise ject is despicable in in ject himself despise what is it is kind as so far. This is his kind as it is so far. his is why why aa passage beyond himself passage beyond for man as as he is must be sought is so so far, the bridge sought for far, why why the bridge must to that nature by found to be found which man can overcome his can overcome his by former nature, Ms former his last nature. Nietzsche envisaged this last nature. Nietzsche nature, envisaged nature and kind of self-overcoming man and at at first first cast cast it it self-overcoming man, in the figure in who overcomes Zarathustra. To this this man, overcomes figure of Zarathustra. man, so subjects himself and so so first first determines determines himhim subjects himself and so self Nietzsche gives self, a name which is easily misunderstood. is misunderstood. gives easily calls him "the superman." He calls Nietzsche does does not not mean superman." But Nietzsche of a type does type of existing man, only only super-dimensional. existing man, super-dimensional. Nor does he mean a type off "humanity," to casts off to make type of man who casts "humanity/ sheer caprice the rule. rule. The supertitanic rage caprice the law and titanic super rage the is the man who first man is essential nature nature of existfirst leads leads the the essential of exist man over into ing into its its truth, so assumes assumes that that truth. truth. ing truth, and so Existing thus determined secured in Ms his thus determined and secured in man, by by being Existing man, being essential nature, is to is to be rendered capable of becoming the essential rendered of the nature, capable becoming earth of wielding future master of the earth-of wielding to to high high purpose purpose the that will fall fall to to future man in the powers in the the nature nature of the of the powers that will technological of the the earth earth and of of human technological transformation of essential figure activity. of this this man, man, the the superman superman activity. The essential figure of is of rightly understood, is not a product of unbridled an and unbridled rightly understood, product degenerate imagination rushing headlong into the void. degenerate imagination rushing headlong into the void. Nor can it of an historical it be found by by way way of historical analysis analysis of of the the modern age. age. No No: the the superman's superman's essential essential figure figure has has been been metaphysical thinking, thinking, because because his his presaged to to Nietzsche's Nietzsche's metaphysical presaged was of a dear the thinking capable making a clear junction with the with thinking capable junction making antecedent fate fate of of Western thinking. thinking. Nietzsche's Nietzsche's thinking thinking gives expression expression to to something something that that already already exists exists but is is still still gives concealed from current current views. views. We may may assume, assume, then, then, that that here here and there, there, still still invisible invisible to to the the public public eye, eye, the the super superman already already exists. exists. But we must never never look look for for the the super superman's figure figure and nature in in those those characters characters who by by aa shal shallow and misconceived will will to to power power are are pushed pushed to to the the top top as the chief chief functionaries functionaries of of the the various various organizations organizations in in as the ,
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that will will to to power power incorporates incorporates itself. itself. Nor is is the the which that toward superman a wizard will lead a paraa mankind will lead who para superman a wizard dise on earth. earth . dise .. The wasteland wasteland grows grows;5 woe to to him who hides hides wastelands wastelands "The within!" Who is is he he to to whom this this cry cry of of "woe!" is is ad adwithin!" over who must dressed? He is the superman. passes over he For dressed? is the passes superman. pass pass
away; superman's way begins with his his passing passing the superman's way begins away 5 the We must away. By that beginning his way is determined. determined. is Ms that way away. By beginning that the most note it once more: because our statement-that the statement note it once more because thought-provoking matter matter in in our thought-provoking thought-provoking time thought-provoking is that are still connected with Nietz Nietzstill not not thinking--is is that we are thinking is connected and because sche's the growing wasteland, because about the sche's words about wasteland, growing these words, other hand, are spoken spoken with the the super superthe other these words, on the hand, are mind, we must try try to the superman's su,perman's essential essential to make the in mind man in nature clear, clear, to the extent our own way way requires requires it. it. to which our to the extent to nature Let us keep clear of those false, confusing connotaconnota of now clear those Let us keep false, confusing tions has to to the the common under underthe word "superman" tions that that the "superman" has standing. three simple let us keep Instead, let simple keep our minds on three standing. Instead, the to suggest word themselves matters that themselves by that seem to by suggest its "superman" understood in its plain meaning: in plain meaning "superman" :
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1 1. The passing over. passing over. 2. The site site from which the passage 2. passage leaves. leaves. 5. The site site to 3. goes. to which the passage passage goes. .
The superman overpasses man as as he is, is, the the superman goes beyond, overpasses goes beyond, last man. Man, unless he stops with last the type of man as of as he Man, unless stops type is is is, is a passage, a transition; he is a bridge; is "a rope is he is, transition; rope passage., bridge strung the animal and the superman." strung between the superman." The supersuper man, understood is is the figure of man to to man, strictly strictly understood, figure and form of which he who passes over is passing over. Zarathustra himis passes passing over. Zarathustra him self is is not yet self only the the very very first first to to pass yet the superman, superman, but only pass to him-he him he is is the superman over to in the process of becomin of becom superman process ing. limit our reflections to reflections here to ing. For various reasons, reasons, we limit this preliminary this figure of the superman. we first But must first preliminary figure superman. to the passage across. Next, give Next, we must give closer give heed to passage across. give closer to thought to the second point, the site of departure of of site thought point, departure of him 7
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over that is, is how matters who crosses matters stand stand with man as as crosses over-that he is the last man. And third, give thought last we so far, must is so third,, far, give to across, that that is, is, what stance to where he goes passes across, goes who passes man comes to take across. take as as he passes passes across. The first across, will will "become become clear clear to to first point, point, the passage passage across, thought to the second third points, us as we give and to the third us only second only as points, give thought the the man who passes passes over over and the whither of of the the whence and the in is who, in passing over, is transformed. who, passing over, The man whom he who passes over overpasses overpasses is is man as as passes over so far. far. To remind us of he is essential definition, definition, is so of that that man's essential Nietzsche undetermined animal. animal. TMs This calls him the the as as yet Nietzsche calls yet undetermined implies: does not not est animal rationale. rationale, "Animal" "Animal* does implies: homo est mean just just any living being; plants, too, life, yet have any living being$ plants, too, life, yet we cannot call rational vegetable. vegetable. "Animal" call man a rational "Animal means beast. beast endowed with with reason. reason. Reason is is the the is the the beast beast. Man is perception of what is, which always also can be of can be also means what is, perception always and ought implies, in in ascending ascending order: order: to be. be. To perceive perceive implies, ought to to welcome and take in; to accept to take in in the the encoun encounin$ to accept and take to undertake and see ter to to take up to face; face to ter; see through throughface; to up face to talk The talk through. for Latin and this this means to for talking through. talking is the through is reor; the Greek pew (as in rhetoric) is the ability reor in is rhetoric) />eo> (as ability through reri ani ratio see it is to take up to something and see it through; reri is ratio; $ aniup something through 5 what lives mal rationale the animal which lives by perceiving rationale is the is by perceiving described. The perception is, perception that that prevails prevails is, in the manner described. within reason produces produces and adduces purposes, purposes, establishes establishes rules, attunes reason to to the ways, and attunes rules, provides provides means and ways, this mani as unfolds modes of unfolds as this maniof action. action. Reason's perception perception is first fold all and always always aa confronta confrontafirst of all fold providing, providing, which is also say one tion, a face-to-face presentation. might say: face-to-face Thus a presentation. might also tion, conthat animal homo est animal rationale--man is the that man is rationale est fronts as a dog, dog, never face-to-face. A A mere animal, frbnts face-to-face. animal, such as confronts it anything to its its it can never confront anything confronts anything, anything, to have face; to do so, the animal would to perceive itself. It the to perceive itself. It so, face; contrast at all. talk cannot "I," it cannot talk at all. By contrast man, it cannot say man, By say "I," according is the confronting confronting ani anito metaphysical doctrine, is metaphysical doctrine, according to can that it mal which has the the property that it speak. Upon this speak. Upon this property ?
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essential is, however, however, never thought thought which is, definition essential definition-which then through more fully to its roots-there is constructed is there constructed to roots its fully through the doctrine can there therethe person, the doctrine as the of man as doctrine of person, which doctrine the after theologically. actor's means Persona actor's after be be expressed expressed theologically. mask through tale is is sounded. Since Since his dramatic tale through which his can we what man is who perceives is, think think is the the percipient is, perceives percipient of persona, the of Being. Being. the mask, of him Mm as as the the persona^ mask, of Nietzsche last man as as prevailing prevailing man the last characterizes the Nietzsche characterizes in fortifying in in himself human of fortifying in the so to the process, to speak, process, so speak, of nature is the the reason reason why why the the last last man is so so far. far. This is it is nature as as it has the remotest possibility of passing beyond himself of remotest has only the himself beyond possibility passing only own control. In this and so himself under his control. this his so keeping keeping species of last man, therefore, reason-the forming of repthe of reason last man, therefore., species of forming rep resentational perish in in aa peculiar peculiar will inevitably resentational ideas-will ideas inevitably perish way Ideas then limit limit self-ensnarled. Ideas it were, as it were, become self-ensnarled. way and, and, as be themselves to to provided at the at to to whatever happens the themselves provided happens moment-the kind of provisions that are supplied at the that are at the of provisions moment the supplied enterprise forming enterprise and pleasure pleasure of the human manner of forming to ideas, and are pleased to be generally comprehensible ideas, pleased generally comprehensible and palatable. Whatever exists, appears only to to the extent to to exists, appears only palatable. it is is so so provided, which it provided, and only only thereby thereby admitted under or as an this of ideas, as object or a state state of of things. things. tacit planning this tacit ideas, object planning The last definitive type type of of man so so far far last man-the final and definitive man the final a all that fixes himself, -fixes and generally all is, by specific way specific way himself, is, by generally ideas. of representing representing ideas. listen to to what Nietzsche But now we must listen Nietzsche himself has last man. Let us just Zarathustra say about the last just mention a say of it. it. They are the few words of in Prologue, section 5, 5, of of in Prologue? section They are Thus Spoke hustra ((1883). 18 8 3) . Zarathustra Zarathustra speaks speaks his his Zarathustra Spoke Zarat which he came the town to prologue in the marketplace of to in marketplace prologue first, "lay first, having having descended from the mountains. The town "lay A large on the edge large crowd gathered gathered because because of the forest." forest." A edge of there had would they been promised that there a tightrope be they promised tightrope a man who passes walker, that is, across. is, a walker, passes across. One morning, off his his ten-year ten-year morning, Zarathustra had broken off
PA.R.T PART
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stay in in the the mountains to to go go back back stay sche writes: writes sche
down down among among men. men. Nietz Nietz-
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. . one morning morning he rose rose with with the the dawn dawn, stepped it thus thus: it " "'You great star star, what would would your your happiness happiness be be had *You great you not those for you shine? those for whom shine? not you you " " 'For 'For ten ten years years you you have climbed climbed to to my my cave cave: you you tired of of your your light light and of of the the journey journey had it it would have tired " not been for me and my eagle and my serpent.' " for not my eagle my serpent.' .
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before the the sun sun,? and spoke spoke to to before
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These words-which reach back to to the the heart words which historically These historically reach of Plato's metaphysics and thus go to to the the core core of of Western thus go Plato's metaphysics of thought-conceal the key to Nietzsche's Spoke ZaraThus to conceal the Nietzsche's Spoke Zara key thought thustra. Zarathustra descended the mountains in in solitude. solitude. descended the thustra. Zarathustra But the forest, forest, he there there met an old old into the But when he came into hermit "who had left his holy cottage." Zarathustra Zarathustra When left Ms holy cottage." hermit was alone to the the old old man man, he said said to to his his alone again after talking talking to again after in the forest has old saint heart: This old saint in forest it be possible? heart "Could it possible? not yet that God is is dead" (section (section of this, this, that yet heard anything anything of the of arrives 2) . When he arrives in the marketplace of town, Zaratown, Zara 2) marketplace "the to thustra to teach the people superman" thustra tries tries directly superman" as people directly "the meaning of the earth." But the people of "the meaning only laughed laughed people only had not yet the time to realize realize that the at yet at Zarathustra, Zarathustra, who had to to speak come, right way, way, to this was not yet that this speak at yet the right come, and that that future of the once the highest once and straight highest and of the future--that straight out of to speak it only indirectly and even, for the advisable to it was advisable even, speak only indirectly moment, of the opposite. of moment, opposite. is most contempti"Then II shall to them of what is shall speak contempti speak to listen ble; and that is the last man." Let us listen only last the that is ble only to a few this man from this last man-from sentences this speech sentences from from this speech about the last prologue to what Zarathustra Zarathustra "speaks" speeches "speaks" in his speeches prologue to is from this type proper--to learn what this of human being to learn being is type proper shall which the across shall take place. across the passage place. passage 7
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to the people And thus thus spoke Zarathustra to people : spoke Zarathustra no longer will no when time is Alas, the time is coming when man will the longer shoot coming Alas, :
64
WHAT
WHAT IS IS CALLED CALLED THINKING? THINKING?
the arrow of of his Ms longing the string of man, and the beyond man, longing beyond string of his how to whir! . . . Ms bow will to whir will have forgotten forgotten !
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,
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Alas, the time is will no longer is coming when man will Alas, the coming longer give give birth the most despicable birth to to a of the a star. star. Alas, the time of despicable man Alas, the is is coming, he that to despise that is is no longer able himself. despise himself. coming, longer able to Behold, is is love? love? What is the last last man. 'What is Behold, II show you you the creation? is a star?'-thus asks star?' is a creation? What is What thus is longing? asks longing? the last last man, blinks. man, and he blinks. The earth hops the it hops earth has has become smaller, the last last smaller, and on it man who makes everything small. His race is ineradirace is as as small. ineradi everything cable the flea-beetle; last man lives lives longest. as the flea-beetle the the last cable as We longest. 'We have invented last men, the last invented happiness'-say happiness' men, and they say the they blink.''* blink,"* 4
5
Summary Transition Summary and Transition to look in the direction direction in We are trying in which Nietzsche's Nietzsche's toying to the is it that thinking proceeds, because it is way that gave rise to to way thinking proceeds, gave rise the words: "The wasteland wasteland grows; to him who hides hides grows woe to in turn turn are are supposed supposed to to wastelands within!" These words in clarified by be clarified the statement: thought-provoking in "Most in by thought-provoking our thought-provoking is that that we are are still still not not think thinkthought-provoking time is The ing." wasteland, the growing growing of of the the wasteland wasteland-a a ing." wasteland, the curiously phrase! And the the hiding hiding of of curiously contradictory contradictory turn of phrase! inner wastelands wastelands would be be connected, connected, then, then, with with the the fact fact that still not that we are are still not thinking thinking-connected, that is, with the that with the connected, is, dominant kind of long since of thinking, with the dominance the long thinking, or representational of ideational ideational or representational thinking. thinking. The words words of of what our statement, about is thought-provoking in is most in statement, thought-provoking our age, to Nietzsche's Nietzsche's words. words. Our age, would then hark back to 5
* Translation by *Translation by Walter Kaufmann, Kaufmann, from The Portable Portable Nietzsche, Nietzsche, The Viking Press, Press, New York, York, copyright copyright 1954. 1954. ViMng
PART PART II
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statement would join join with Nietzsche's words In in aa destiny Nietzsche's words it our to whole earth earth is is destined destined to to its its re reto which, which, it seems, seems, corners. That destiny motest corners. above all all shake the the foun founwill above destiny ""·ill all of man's thinking, in dations dimensions of of such dations of all thinking, in dimensions magnitude that the demise we modems are witnessing in that the moderns are magnitude witnessing in only one sector, literature, is a episode by comparison. is mere sector, literature, only episode by comparison. But we must not equate a shaking shaking of of the the foundations foundations equate such a with revolution and collapse. shaking of that which The of that collapse. shaking be exists may the way by which equilibrium arises, aa the exists an may way by equilibrium arises, rest of rest such as has never been-because that rest, position as been never because that position rest, that the heart heart of of the the shock. shock. is already that peace, at the peace, is already present present at No thinking, therefore, creates for itself the element in in creates for the itself element tiiinking, therefore, which it it operates. But all thinking strives, as if automatiall as if automati operates. thinking strives, cally, assigned to to it. it. to stay the element assigned cally, to stay within the What is element in which Nietzsche's thought oper operis the the in Nietzsche's thought ates? We must see ates? here before before attempting attempting see more clearly clearly here further steps along our way. see that all those We must see that all those steps along way. had to foreground things which Nietzsche to reject and opreject foreground things op that he pose--that fundamentally passes them all all by by, that that he pose fundamentally passes better to to preserve speaks preserve his his silence. silence. He is is the the speaks only only in order better to pose first to first the thoughtful question-thoughtful in that it in that it pose thoughtful question thoughtful starts from metaphysics back starts and points to metaphysicsto metaphysics points metaphysics Is the the man of of today today in in his his which we formulate as follows Is as follows: metaphysical to assume dominion over over the the metaphysical nature prepared prepared to as a whole? Has the man of earth as of today today yet yet given given thought thought in any to what conditions conditions will in will determine determine the the nature nature of of any way way to such worldwide government? Is the nature of this of of this man Is nature of the government? that it it is is fit fit to to manage today those powers, powers, and put put to to today such that manage those of power, use those means of are released released as as the the nature power, which are of modem modern technology of forcing man to to unfamiliar unfolds, forcing technology unfolds, decisions? to these these questions questions is is No. No. Man Nietzsche's answer to decisions? Nietzsche's as is not prepared to a world as he is to and assume is today is form today prepared government. lags behind, behind, not not just just here and today's man lags government. For today's in there all his there--no, in everything he is, in all his ways, lags is, ways, he lags no, everything and has That curiously behind that which is has long been. that is been. behind curiously long ?
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66 66
WHAT WHAT
IS CALLED CALLED THINKING? THINKING? IS
which really really is, is, Being, Being, which which from from the the start start calls calls and and de dewMch termines termines
all beings, beings, can can never never be be made made out, out, however, however, by by all sound That ascertaining facts, by appealing to particulars. That sound to particulars. ascertaining facts, by appealing common sense sense which which is is so so often often "cited" "cited" in in such such attempts attempts is is common not all above It is not as sound and natural as it pretends. It is above all not not as sound and natural as it pretends. as absolute absolute as as it it acts, acts, but but rather rather the the shallow shallow product product of of that that as of forming forming ideas ideas which which is is the the final final fruit fruit of of the the manner of common Sound Enlightenment in the eighteenth century. Sound common the in eighteenth century. Enlightenment to fit fit aa certain certain conception conception of of what what sense is is always always trimmed to sense curious this of is and and ought ought to to be be and and may may be. be. The The power power of this curious is understanding extends into our own age; but it it is is no longer longer own our into extends age but understanding in adequate. organizations of social life, rearmament in rearmament social of The life, organizations adequate. culture moral matters, the grease paint of the culture enterprise-the of the moral matters, enterprise grease paint none of of them any any longer longer reach reach what is. is. With all all the the good good none are intentions and and all all the the ceaseless ceaseless effort, effort, these these attempts attempts are no intentions patchwork, expedients expedients for for the mo momakeshift patchwork, more than than makeshift of ment. And why? Because the ideas of aims, purposes, the ideas Because ment. aims, purposes, and why? all which means, of effects and causes, from all those those attempts attempts of effects causes, means, start the arise--because start incapable incapable of of ideas are from these ideas arise because these is. what holding themselves open to is. to themselves open holding that the thought There is thought of man today today will will the danger is the danger that decisions fall decisions of decisions that are coming, the decisions of the fall short short of coming, that know we shape can nothing-that whose specific historical historical nothing shape specific the these decisions where they they for these look for will look of today the man of today will can be made. can never never be What did the Second World War really did the really decide? (We fearful consequences shall its fearful not mention here its shall not consequences for my has decided nothing world war country, cut in in two.) two.) This nothing country, cut -if in so so high "decision" in here use use "decision" if we here high and wide a sense earth. this earth. that essential fate fate on this it concerns that it concerns solely solely man's essential Only the things that have remained undecided stand out that have the Only things is somewhat more clearly. But even here, the danger is growBut even more somewhat here, grow clearly. danger this matters ing again that those matters in this undecided area which those that ing again are toward aa decision, are moving decision, and which concern world moving toward these matters, which now now government as a whole--that whole that these as a matters, which government 5
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be decided, must be will once once again must forced into into politicodecided, will again be forced politicoand social moral categories social and that are are in in all all respects too narnar categories that respects too row and faint-hearted, of a posand thus thus will will be be deprived of a faint-hearted, and deprived pos sible befitting sible consideration and reflection. consideration reflection. befitting in the decade from Even in from 1920 1920 to to 1930, the European 1950, the European world of ideas could not cope any longer with what was cope any longer then looming horizon. What is is to to become of of a a Europe looming on the horizon. Europe to rebuild rebuild itself that wants to props itself with the the stage those of those stage props of years after World War I? A plaything for the powers, I? A for the years powers, and plaything for the immense native strength for of the Eastern of the Eastern peoples. In strength peoples. In his Twilight his to Philosophize Philosophize with with a Twilight of Idols, or, or, How to of the Idols, Hammer, of 1888, Nietzsche writes, 1 Hammer, written in the summer of 888, Nietzsche writes, section "Critique in the section of Modernity": "Our institutions of institutions "Critique Modernity for nothing are good this point point all agree. all agree. good for any more: on this nothing any it is However, hut ours. their fault fault but ours. Now that that we have However, it is not their all the instincts mislaid all institutions grow, grow, we instincts from which institutions lose institutions lose because are longer institutions altogether we because are no altogether longer ·good good been form of for them. Democracy has always the of decline decline the Democracy always in organizing in Human, All All Too Human I, I, 549 349 power: in Human, organizing power: characterized modern democracy, ((1878) 18 7 8) II already democracy, to toalready characterized with its such as the gether its mongrel forms as the Reich,' 'German gether Reich/ mongrel as the form form of decline of state. If If there there are are to to be institu instituof decline of the state. tions tions there must be a kind of of will, will, instinct, instinct, imperative, imperative, anti-liberal to to the point anti-liberal malice : the the will will to to tradition, tradition, to to point of malice authority, to to responsibility responsibility for for centuries centuries to to come, come, to to the the authority, solidarity of of chains chains of of generations generations forward and backward solidarity ad infinitum. infinitum. When that that will will is is present, present, something something like like the the Romanum is Imperium is founded founded: or or something something like like Russia, Russia, Imperium the the only only power power today today that that has endurance in in its its bones, bones, that that can wait, wait, that that still still can can have promise promise--Russia the countercounterRussia the concept to to that that miserable miserable European European particularism particularism and nerv nervconcept ousness ousness which has has entered entered aa critical critical condition condition with with the foundation of of the the German Reich. Reich. . . . The whole West foundation no longer longer possesses possesses those those instincts instincts out out of of which which institutions institutions a grow, out of a future grows: nothing else, perhaps, out of which future grows nothing else, perhaps, grow, 7'
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goes of its its 'modern 'modem spirit. spirit.' Men so much against the grain goes so against the grain of live men live very fast-men live very irre irrelive for for the fast men live the day, live very day, very sponsibly: precisely this is called 'freedom.' thing that The this is called 'freedom.' sponsibly precisely thing that is despised, despised, hated, hated, re remakes an institution institution an institution institution is jected : men fear they are in danger of a slavery the new the fear they are in danger of a jected slavery moment the is even even mentioned/' mentioned." (W.W., the word 'authority' (W.W., Authority' is VIII, p. 150 f.). VIII, p. 1501). In order the part part of of In order to to forestall forestall any any misinterpretation misinterpretation on the sound common sense, let it be noted that the "Russia" be that the "Russia" let it noted sense, Nietzsche has with today's today's political political has in is not not identical identical with Nietzsche in mind is and economic system republics. Nietzsche's Nietzsche's of the the Soviet Soviet republics. system of concern teeming multitude multitude of of na nathe teeming think beyond concern is is to to think beyond the tionalisms as he saw even then, are longer viable, no as are tionalisms which, then, which, longer viable, and to decisions-for reflection the great clear the the field field for for reflection to clear for the great decisions upon these why man is is lagging lagging be bereason why these decisions. decisions. The reason upon hind that Nietzsche sees in the fact that prevailthe that which is, sees in fact Nietzsche that is, prevail is still still not fully ing developed and secured. secured. fully developed ing human nature is to an ancient doctrine doctrine of According of metaphysics, metaphysics, man is is the the According to rational animal. This conception, rational goes back to to the the conception, which goes to what the Greeks had mind Romans, answers to the in Romans, no longer longer with the name ~~OJI A.6yov exov. According to to that that doctrine, doctrine, f<J>OP XoyoF GXOV. According can is "that rising presence make man is which appear appear what rising presence is world of Western In the is present." of conceptions and ideas ideas present." In the conceptions that was to that a peculiarly peculiarly constructed constructed to follow, follow, man becomes a of animality rationality. But to to Nietzsche, Nietzsche, combination of animality and rationality. of animality, nor of neither the nature of the nature of reason, reason, the nature animality, essential the nor the proper essential unity of the two, is as yet deterof is as proper two, unity yet deter that established and secured. mined, secured. Therefore, Therefore, the the two mined, that is, is, established of being, rationality, separate separate and domains of being, animality animality and rationality, clash. This rupture clash. possessing unity unity of of rupture prevents prevents man from possessing nature and thus free for normally call the free what thus being for call the we being normally real. Therefore, it is real. part of of Nietzsche's Nietzsche's is a most important Therefore, it important part to go way as he is is so so far, far, beyond beyond way of thought beyond man as thought to go beyond as yet his as man in his undetermined nature, into the complete the into yet nature, complete of his his whole nature up determination of up to to this this point. point. Funda7
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Nietzsche's way mentally, thought does does not not want to to of thought mentally, Nietzsche's way of merely wants to catch up to someoverthrow anything-it it anything merely wants to catch up to some thing. as he he is is soso far, far, Nietzsche Nietzsche beyond man as thing. To the passage passage beyond the much misunderstood abused gives misunderstood and much abused name gives "superman." Let me stress it again: the superman in stress it the "superman." superman in again: sense is is not Nietzsche's sense as he he exists exists until until now, now, only only not man as superdimensional. does not not simply simply carry carry superdimensional. The "superman" "superman" does the accustomed drives of the the customary customary type type drives and strivings strivings of all of man beyond all measure and bounds. Superman is qualibounds. is beyond Superman quali tatively, existing man. different from existing tatively, not quantitatively, quantitatively, different that The thing that the superman discards is precisely our our the thing superman discards is precisely boundless, nonstop progress. progress. The super superboundless, purely purely quantitative quantitative nonstop is poorer, simpler, tenderer man is and tougher, quieter and tenderer and poorer, simpler, tougher, quieter and more self-sacrificing and slower of decision, and slower of and more decision, self-sacrificing of speech. economical of the superman superman appear appear in does the in speech. Nor does at random-he droves, only after after the the rank rank: order order or at random he appears droves, or appears only has been carried rank order in its essential meaning carried out. out. By order its in essential By meaning not merely sense of of an arrangement -not arrangement of of existing existing merely in the sense to this scale un or that scale--Nietzsche unconditions according to this that Nietzsche or according the that all all men are derstands the standard that are not not equal, equal, that that not not everybody to everything, everything, that that not not everybody has aptitude aptitude and claim to set his to everybody may set up his everyman's tribunal to judge tribunal everybody may everyman's up judge to his his Zarathustra everything. (which he himself himself Zarathustra (which everything. In a note to did not publish, did writes : "The rank Nietzsche writes: however) Nietzsche publish, however) carried out, in a system order carried of world government: government : the the out, in system of earth last last of of all, masters of the earth a new ruling ruling caste. caste. Arising Arising all, a all Epicurean from them, Epicurean god, god, the the super superthem, here and there, there, all the soul existence with man, he who transfigures existence: Caesar the soul of man, transfigures of Christ." Christ." these words in We must not pass in too too great great aa hurry hurrypass over these especially since they bring to other words, spoken since to mind other words, spoken especially they bring one even more deeply and more secretly, in of Hoelderlin's in of Hoelderlin's secretly, deeply late hymns: late is "of "of still still another another nature," nature," there Christ, hymns: there Christ, who is so that is called called the of Heracles and Dionysos is Dionysos--so that the brother of still unspoken gathering of the there is is announced here a still there of the unspoken gathering :
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THINKING?
WHAT IS CALLED CALLED THINKING?
whole of gathering from which alone alone the gathering of Western fate, fate, the decisions the can go forth to the coming decisionsthe to meet forth the Occident can Occident coming go to become, other mode, mode, a land of in a wholly wholly other become, perhaps perhaps and in dawn, Orient. dawn, an Orient. The superman a transformation transformation and thus a constitutes a superman constitutes rejection of man so far. Accordingly, the public public figures figures who of so far. rejection Accordingly, the the in in emerge in the limelight in the of current the course course of current history limelight history emerge are nature as is humanly possias is nature as far far from the the superman's are as humanly possi superman's ble. ble. In the offer no more the course course of of these these lectures, lectures, we can offer than aa sketchy essential nature, nature, of the superman's outline of superman's essential sketchy outline and even this for the primary purpose of preventing of the for this only purpose only primary preventing the mistaken attitudes attitudes con conthe crudest crudest misunderstandings misunderstandings and mistaken cerning Nietzsche's thought-and in order to in order to and show some Nietzsche's thought cerning points may prepare prepare to to take take the the first first of view from which we may points of steps toward a confrontation with Nietzsche's thought. Nietzsche's a confrontation thought. steps The thinking may call call it it that that-lacks lacks of today-if today if we may thinking of nearly to interpret interpret the figure figure of nearly every every qualification qualification needed to Nietzsche's confront Nietzsche's Nietzsche's basic basic let alone confront Nietzsche's Zarathustra, Zarathustra, let tasks are at doctrines two bottom one. metaphysical doctrines; these tasks at one. metaphysical to first Nietzsche's which Therefore, the first approach to Nietzsche's writings, Therefore, approach writings, decisive for the may the future, future, encounters al aleasily remain decisive may easily if it difficulties if most insuperable it is is made without prepara preparainsuperable difficulties tion. Spoke Zarathustra, Zarathustra, we tion. Especially Especially when reading reading Thus Spoke to take and judge too ready are judge what we read by by those those are only ready to only too ourselves have brought ideas brought along along unnoticed. unnoticed. ideas which we ourselves still especially is still This danger acute for for us, us, because because Nietz Nietzespecially acute danger is their are sche's and their publication are very close to us us sche's writings close to publication very writings their has in time, and especially because their language shaped time, especially shaped language the closer today's usage more strongly Still-the closer today's usage strongly than we know. Still in time, contemporary a thinker thinker is, is, time, the more nearly nearly our contemporary to has the longer is to what thought, the less is the way he and the less way longer thought, this long may too, we must still still learn, learn, This, too, may we shun this way. This, long way. to read a book such as as Nietzsche's Nietzsche's Thus Spoke to Spoke Zarathustra Zarathustra in the same rigorous as one of of Aristotle's Aristotle's treatises treatises; rigorous manner as the same manner, the identical identical manner. it noted, manner, be it noted, not the 5
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is no universal For there could be be appMed applied there is universal schema which could to mechanically to the interpretation of the writings of thinkthe of of think mechanically interpretation writings to even ers, or to a single work of a single thinker. dialogue a thinker. A ers, single single dialogue of the conversation conversation on the Phaedrus, Plato for example, of Plato--the Phaedrus? for example, the Beauty-can totally different different spheres spheres and in totally Beauty can be interpreted interpreted in respects, according to totally different implications different to totally implications and respects, according problematics. This multiplicity of possible interpretations of possible interpretations multiplicity problematics. does the strictness of the the thought thought content. content. For discredit the strictness of does not discredit all remains open to than interpretatrue thought one to than all true more interpreta open thought tion-and nature. Nor is is this this multiplic multipliction and this this by its nature. reason of of its by reason ity of possible interpretations merely the residue of aa still still of of the residue possible interpretations merely ity unachieved formal-logical univocity properly which we properly formal-logical univocity ought to strive but did attain. Rather, Rather, multiplicity multiplicity strive for for but did not attain. ought to of all thought thought must move is the of meanings the element in in which all meanings is in To use image to aa fish, fish, the the to be strict order to strict thought. use an in order image : to thought. depths and expanses of its waters, the currents quiet the of its currents and quiet depths waters, expanses pools, the element element of of its its multiple multiple cold layers are the layers are pools, warm and cold If the fish is deprived mobility. of the the fullness fullness of of its its ele elefish is mobility. If deprived of it can if is then it ment, if it is dragged on the dry sand, it only only dry sand, ment, dragged die. Therefore, wriggle, twitch, always must seek twitch, and die. Therefore, we always wriggle, its burden of thought, in out thinking, of thinking, and its thought, in the element of closed will remain else its meanings, else everything will closed its multiple multiple meanings, everything us. to to us. If dialogues, and scrutinize scrutinize Plato's dialogues, If we take up up one of Plato's with the in and judge judge its the ways in which its "content" in keeping ways keeping that its ideas sense forms its sound common sense ideas--something that haphap something the at most arrive too we pens all too often and too easily-we arrive at too all often easily pens at the conviction curious conviction that that Plato Plato must curious views, views, and finally finally at we and this find have been aa great muddlehead; because find-and this is is because great muddleheadj one indeed of Plato's dialogues of Plato's a single that not a correct indeed correct-that dialogues single arrives result which sound com coma palpable, at a arrives at unequivocal result palpable, unequivocal as the saying mon sense goes, hold on to. to. As if if sound sense could, could, as saying goes, resort of common sense--the of those those who are are by by nature the last sense last resort envious sense whose sound soundif this as if this common sense of thinking-as envious of thinking ever had to any ness any problematic, problematic, lies in in its ness lies its immunity immunity to :
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WHAT IS CALLED CALLED THINKING?
caught source, had ever ever thought thought to anything OB to at the the source, caught on anything at through anything from its source! its source through anything A only for for pos posA dialogue of Plato is inexhaustible--not inexhaustible Plato is not only dialogue of terity of comprehension comprehension to to which the changing terity and the changing forms of its posterity rise; it is inexhaustible of itself, by its na naof it inexhaustible rise is j by itself, posterity gives gives ture. of all all creativeness creativenessture. And this this is is forever forever the the mark of which, to those those who are are capable capable of of of course, which, of only to course, comes only reverence. reverence. As we apply to Nietzsche, Nietzsche, we may may surmise these thoughts apply these thoughts to that the manner in which the last his ideas ideas is is forms his man that the the last in least Nietzsche has in in least fit fit ever think freely ever to to think freely through through what Nietzsche mind with the the name "superman." "superman." The superman a man who goes goes beyond, beyond, first of all a is first of all superman is who passes over; hence something of his essential nature is his essential nature is of passes over} something most likely to discernible if follow for a to we follow for discernible if a moment become likely the two aspects up his passage. his passage. that make up aspects that Where does from, and where does does does the the crossing-over crossing-over come from, it go? it go? The superman as he is is till till now, now, beyond man such as superman goes goes beyond What kind of is man he and thus goes away from him. of is goes away behind? whom the superman leaves Nietzsche describes Nietzsche describes leaves superman man so last man" is is the the type type of of so far as as the the last last man. "The last of man that precedes the appearance of the superthat immediately the the immediately precedes appearance super man. The last last man, seen for for what he is is man, therefore, therefore, can be seen only only after after the the reference to to the superman, only with reference superman, and only shall never find superman's find the the super supersuperman's appearance. appearance. But we shall as long as we look for for him in man as long as in the the places places of of remote-con remote-controlled public trolled the stock stock exchanges exchanges of of the the public opinion opinion and on the culture business business-all the last man, all those those places where the last and man, places none but he, superman never controls the operation. he, controls operation. The superman of alleged appears noisy parades alleged men of of power, power, nor appears in the noisy parades of in the well-staged politicians. The superman's superman's well-staged meetings meetings of politicians. is likewise appearance to the the teletypers teletypers and likewise inaccessible inaccessible to appearance is that is, radio dispatches of the press which present-that is, repre repredispatches press present sent events to to the public have sent-events even before they happened. before public they happened. This well well made-up staged manner of of forming made-up and well staged forming !
PART FART
ideas, of of representation, representation, ideas,
II
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with its its constantly constantly more more refined refined with mechanism, dissimulates blocks view what really view what dissimulates and blocks from mechanism, really is. And this dissimulation blocking is not just incidental, this not dissimulation and is fs. just incidental, "blocking but is is done on the the principle principle of of aa way way of of forming forming ideas ideas whose whose but rule is is all-pervading. all-pervading. This This type type of of dissimulating dissimulating ideas ideas is is al alrule the ways supported by sense. Johnny on the on The sense. sound common Johnny ways supported by spot, in in every every area area including including the the literature literature industry, industry, is is the spot, in the the street/' street," always always available available in in the the required required famous "man in quantities. Faced with this this dissimulating dissimulating type type of of representa representaquantities. tional ideas, thinking finds itself in a contradictory position. in a contradictory position, tional ideas, thinking finds itself This Nietzsche Nietzsche saw clearly. clearly. On the the one hand, hand, the the common This ideas at when they they want to to set set views must be shouted at ideas and views themselves up up as judges of of thought^ thought, so so that that men will will as the judges themselves up. On the the other hand, thinking thinking can never tell tell its its other hand, wake up. Nietzsche thoughts by shouting. to the of quoted to the words of Next quoted thoughts by shouting. earlier, clatter, we must then about ear-smashing earlier, about ear-smashing and drum clatter, set is the the stillest that bring bring stillest words that "It is those others others which run : "It set those that come on doves' on the doves' feet feet guide guide the the storm. Thoughts the storm. Thoughts that world." II, "The stillest stillest world." (Thus Zarathustra^ Part II, (Thus Spoke Spoke Zarathustra, hour"). hour") Indeed, publish what he really really Indeed, Nietzsche never did publish Zarathustra thought after Zarathustra--something overafter something we tend to over thought after look. All his writings after Zarathustra are polemics; look. All his writings they polemics; they are only outcries. What he really are outcries. really thought thought became known only through the largely inadequate posthumous publications. the publications. inadequate posthumous largely through dear it should be clear From all all that that has here been suggested, suggested, it that way; that one cannot read Nietzsche in a haphazard haphazard way 5 that its own character and limits; each one of has its his writings of his limits; writings Ms and that that the the most important important works and labors of his his in his posthumous thought, are contained in writings, posthumous writings, thought, which are It is is advisable, we are are not equal. which we make to which make demands demands to advisable, equal. It for the therefore, that you reading Nietzsche for you postpone postpone reading therefore, that for Aristotle time and first Aristotle for ten to fifteen years. first study and time being, years. study being, describe the man whom he who How does Nietzsche describe does Nietzsche passes over overpasses? says in his prologue: prologue: overpasses? Zarathustra says passes over last man." "Behold! I show you the last man." the "Behold I show you :
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LECTURE
VII
·-·
Listen y: "The last lives longest." longest." What does does that that last man lives Listen close! closely say? It says that under the last dominion, has which has last man's the that It dominion, says say? now begun, we are by no means approaching end, a an are end, a by approaching begun, the final but that the last will the contrary a will on have man a but that last final age, contrary age, strangely grounds? Ob Obstrangely long staying-power. And on what grounds? long staying-power. his type viously type of of nature, nature, which also also viously on the grounds grounds of his determines the way everything zs, is, way and the "how" in which everything be. is taken to and in which everything is to be. everything this type For the animal rationale, type of of nature consists consists in in rationale, this as his and sub that the way way he sets everything that is, as his objects subsets up objects is, up everything jective adjusts to to these these objects objects jective states, them, and adjusts states, confronts them, circumstances. What sort and states circumstances. sort of of his environing states as as his environing last is man the concerned? ideas with which last is ideas are are they they Nietzsche says does not discuss discuss further further it clearly, says it clearly, but he does what he says raise the ques quesway in which we now raise says in the way tion. What type tion. is it it in in which the the last last men type of idea-forming idea-forming is linger? blink. What does does that that mean? Blink is is last men blink. linger? The last to Middle English which means related to blenchen, deceive, blenchen, deceive, English to blenken, and to gleam or or glitter. glitter. To blenken, blinken, blinken, which means gleam that means to blink to play blink-that set up up aa glittering glittering decep decepplay up up and set tion which is as true valid-with the is then agreed upon as valid with true and the agreed upon to tacit understanding the mutual tacit not to question setup. BlinkBlink setup. question understanding ing: upon and in the the end no longer longer setup, agreed ing the mutual setup, agreed upon :
:
74
PAI\.T PART
75 75
II
in need need of of explicit explicit agreement, agreement, of of the the objective objective and static in foreground facets facets of of all all things things as as alone alone valid valid and foreground valuable--a setup with whose whose help help man carries carries on on and a setup and valuable
surfaces surfaces
degrades everything. everything. degrades
Summary and Transition Transition Summary find what Nietzsche Nietzsche really really thought thought is is as as difficult difficult as as it it To find is to to lose lose it. it. The difficulty difficulty cannot cannot be be removed in in a few hours is of lectures. lectures. But it it can be pointed pointed out. out. In In fact fact, a pointer pointer is is of needed, if only for that we men of of today today hardly hardly for the reason that if only the reason needed, takes to access to a thinker, especially to a it takes access know what it to gain thinker, especially gain one so close to to us us in time as Nietzsche. The following following reflec reflecas Nietzsche. so close in time one of tradition tions, however, concern the way of access to the tradition of the to of the access way tions, however, concern to thinking basically only only manner to best and basically thinking generally. generally. The best of find that way. But it takes the devotion of almost the devotion takes is to that it out is find out to go way. go books. in down laid aa life is laid in books. is time. The thinkers' thinkers' thought life time. thought books for make we books. The only Books are allowance are books. only one But to read. is that that they in they may difficult to read. in philosophy may be difficult philosophy is like another, book is are con conis not like another, especially especially not when we are No a cerned with reading a "Book for Everyone and One." Everyone reading And that concern. For we cannot get that is is here our concem. get around order in the necessity of finding Nietzsche first, in that we the necessity of finding first, Be earlier. Why? Bemay lose him in the sense defined earlier. may then lose cause cause Nietzsche's Nietzsche's thinking language to what thinking gives gives voice and language in now is--but in which the two-thousandbut in in aa language is language lan Western year-old tradition of Westem metaphysics tradition of speaks, a lanmetaphysics speaks, year-old all speak, guage speaks though Europe speaks-though speak, which Europe guage which we all in more than once, timeworn, shallowed, in a a form transposed shallowed, timeworn, once, transposed threadbare, rootless. Plato and Aristotle speak speak in what threadbare, and rootless. is of today. Parmenides and Heraclitus, of is still still our language Heraclitus, today. language ideas. too, think in what is still our realm of ideas. But an appeal is still appeal too, think in to order to in historical awareness is order man's historical to modern man's is made to in make us those men are museum pieces believe that that those us believe pieces of incan tellectual which can occasionally be placed back on which tellectual history, occasionally placed history, 7
76 76
WHAT
WHAT IS CALLED CALLED THINKING?
exhibit since we hardly hardly exhibit by of scholarship. by a display display of scholarship. And since know on what the language rests, rests, we naturally naturally of language the nature of take the motorcycle, for for example, example, standing standing on the view that that our motorcycle, the parking is more real real than aa lot behind the the university, university, is parking lot thought of Plato about l0€a, or Aristotle about lvipyet.a: about ei>pyta: thought of Plato about tSca, or Aristotle thoughts to-day in in every every scientific scientific still to-day to us us still speak to thoughts which speak on us, claim concept-and not only there--and their claim us, their and there and make not concept only it a though we pay no attention to this relation, hardly give it a this to attention relation, hardly give pay though thought. thought. People that what is is handed down hold the the view that still hold People still to tradition is what in reality lies us-while us lies behind while is in to us us by tradition reality by in because we are are its its captives captives fact it in fact it comes toward us because and destined of tradition tradition it. The purely historical destined to to it. purely historical view of and the course of history is one of those vast self-deceptions vast of those the course of history is self-deceptions in as long long as as we are are still still in which we must remain entangled entangled as not thinking. That self-deception about history preabout not really self-deception history pre really thinking. vents of the the thinkers. thinkers. We vents us us from hearing language of hearing the language it rightly, because we take do not hear it take that that language language to to be rightly, mere expression, philosophers' views. views. But the the expression, setting setting forth philosophers' To hear it is no tells is. thinkers' tells what is. it is in case case thinkers' language language it presupposes a certain certain require requireeasy. easy. Hearing presupposes that we meet a Hearing it We occasions. ment, and we do so only on rare occasions. acknowlso rare must acknowl ment, only respect it. respect consists consists in in edge it. To acknowledge and respect edge and respect acknowledge to us as come in letting every thinker's thought to us as something in thinker's every something letting thought case unique, to be repeated, and each case repeated, inexhaustible inexhaustible--and unique, never to to what is being shaken to the depths by is unthought in his the in his depths by being unthought What a thinker's in thought. Wbat is unthought in a thinker's thought is not a is is not a thought. unthought thought lack is z/rc-thought un-thought is is there there in in lack inherent in his inherent in his thought. thought. What is case only each case as the un-thought. original the the The more as the wa-thought. only original thinking, richer will is unthought unthought in it. The will be what is in it. thinking, the richer is the greatest gift that unthought is that thinking can bestow. can bestow. unthought greatest gift thinking But to to the commonplaces sense, what is is of sound common sense, commonplaces of remains unthought in any thinking always merely the inthe in any unthought merely thinking always to the common comprehension, comprehensible. comprehension, the the comprehensible. And to is incomprehensible is never an occasion to stop look at occasion to at and look incomprehensible stop
PART
II
7? 77
its own powers powers of of comprehension, comprehension, still less less to to notice notice their the common comprehension, comprehension, what is is incom incomTo the prehensible remains forever merely offensive--proof offensive remains foreTer proof merely prehensible enough to to such such comprehension, comprehension, which is is convinced convinced it it was enough born comprehending comprehending everything, everything, that that it it is is now being being im imposed upon sham. The one thing thing of of upon with an untruth and sham. posed least capable capable is is acknowledg acknowledgsense is is least which sound common sense respect call call for for ment and respect. respect. For acknowledgment acknowledgment and respect aa readiness readiness to to let at thinking be overbe over at let our own attempts attempts thinking turned, again again and again, by what is is raithought unthought in in the the turned, again, by thinkers' thought. thought. Someone who knew better, better, Kant, Kant, here here thinkers' spoke a "falling But no one one can fall fall down who of a spoke of "falling down." But standing upright walks, and does does not not stand stand upright, and standing upright walks, upright, walking stays upon the the way. way leads leads necessarily necessarily into into stays upon way. The way walking face-to-face with the thinkers. It It is is not not necessary necessary the thinkers. face-to-face converse converse with here, converse historically. historically. For of this this converse to conceive conceive of however, to here, however, the standards of to instance, if we were to give out grades by of if out instance, grades by give the history of historical comprehension comprehension the history Kant's historical of philosophy, philosophy, Kant's of to get get a straight straight "F." Yet of Aristotle Plato would have to Aristotle and Plato Kant and only Plato's creatively transformed Plato's only Kant has creatively doctrine ideas. of ideas. doctrine of One thing for a face-to-face face-to-face con conis necessary, necessary, though, though, for thing is in the manner about about in verse thinkers:: clarity the thinkers verse with with the clarity two are there there are only two encounter them. Basically, which we encounter only Basically, their encounter, to their possibilities: either to go to to go counencounter, or to go coun possibilities either to go a of thinker's to the encounter of a thinker's to go ter If we want to ter to to them. them. If go to is great in still further thought, we must magnify still further what is great in magnify thought, is unthought him. unthought in his into what is will enter enter into him. Then we will to a thinker's thought. to go If we wish only only to go counter to thought. If beforehand thought, this wish must have minimized what thought, this wish common is his thought shift his him. We then shift in him. is great thought into the commongreat in differ It makes no differplaces of our know-it-all presumption. know-it-all our of presumption. It places was that ence that Kant nonetheless a in passing assert in ence if if we assert passing below from very significant thinker. Such praises are always thinker. always praises very significant an insult. insult. its
iim.itations. limitations.
:
78 78
WHAT
WHAT IS IS CALLED CALLED THINKING? THINKING?
We could leave leave sound common sense sense to to its its own devices devices its obstinacy if its did not again and again crop up did within obstinacy again again crop up within ourselves, even when we make every effort to abandon the to mate effort the ourselvesy every commonplace, the obvious as the standard of thinking. We the obvious as the standard of commonplace7 thinking. could ignore the stubbornness of sound common sense, stubbornness of if sense, if ignore the it would not spread itself only so, particularly particularly in case in the the case only it spread itself so, of Nietzsche. many exaggerations Nietzsche. For notwithstanding and notwithstanding many exaggerations and dark allusions, everything Nietzsche offers to our thought to Nietzsche offers allusions, everything thought looks largely looks obvious-including as if if it it were perfectly largely as perfectly obvious including even the book Thus Spoke his Zarathustra^ including Spoke Zarathustra, including even his that is pure illusion. doctrine doctrine of of the the superman. is pure illusion. The superman. But that of the doctrine by its nature can never be doctrine of the superman, its nature never be superman, which by an anthropology, belongs, like every metaphysical doctrine like doctrine every metaphysical anthropology, belongs, of every metaphysics; metaphysics; it it of man, the basic basic doctrines doctrines of of every man, among among the belongs Being of beings. One might to the the doctrine of beings. doctrine of of the the Being belongs to might ask, then, why we do not at once present Nietzsche's doc docdo not at once ask, then, why present Nietzsche's trine of the of his trine the superman in the light of his basic metaphysical the basic superman metaphysical light for two reasons reasons : first, Nietzdoctrine of Being. first, Nietz not, for Being. We do not, his basic basic metaphysical metaphysical doctrine, doctrine, his his sche himself presents presents his of the doctrine of the Being of beings, through the doctrine of the doctrine of the Being beings, through in keeping superman, unequivocal trend trend of of all all superman, in keeping with the unequivocal of we modern metaphysics; metaphysics; and second, of today, despite our our second, today, despite in metaphysics interest in interest are scarcely scarcely able able any any metaphysics and ontology, ontology, are to raise raise even the longer the question question of of the the Being Being of of properly to longer properly in to raise it will a in beings-to raise it in a way which will put in question our our way beings put question it becomes questionable so that own being that it in its its relatedness relatedness questionable in being so to to to Being, Being, and thereby thereby open to Being. open Being. It to answer a It now becomes possible a question question raised raised re repossible to lecture series. peatedly about this this lecture hazarded here here series. When we hazarded peatedly to Nietzsche~s a reference reference to chose his his doctrine doctrine of of Nietzsche*s thought, thought, and chose the superman, at all all propose superman, we did not at propose an attempt attempt to to rein reinterpret, transform and dissolve Nietzsche's metaphysics metaphysics dissolve Nietzsche's terpret, into of human nature, into a doctrine doctrine of nature, into into an an "existential "existential an anas Nietzsche had thropology"-as though Nietzsche inquired only about about thropology" though inquired only man, and merely merely on occasion occasion and incidentally incidentally touched touched on on man, :
PAB.T PART
II
79 79
the question question of of the the Being Being of of beings. beings. Conversely, Conversely, aa presen presenthe tation of of Nietzsche's Nietzsche's doctrine doctrine of of the the Being Being of of beings beings could tation never undertake undertake to to treat treat Ms his doctrine doctrine of of the the superman superman as as never he merely incidental, still less push it aside as a position he a it as still aside less position merely incidental, push presumably abandoned. abandoned. presumably doctrine of Every philosophical philosophical-that is, thoughtful thoughtful--doctrine of that is, Every the of doctrine alone a man's essential essential nature nature is is in in itself alone a doctrine of man's itself
Being of of beings. beings. Every Every doctrine doctrine of of Being Being is is in in itself itself (done alone Being a doctrine doctrine of of man's man's essential essential nature. nature. But neither neither doctrine doctrine a around. other one can be be obtained obtained by by merely merely turning turning the the other can Why this this is is so, the question question of of this this relation relation Why so, and generally generally the
existing between man's nature nature and the the Being Being of of beings beingsexisting between all one single single question all traditional which traditional question thinking must first first be brought brought to to face, face; aa question question which was thinking still unknown even Nietzsche. But it it is is a question question of of even to still to Nietzsche. correct abysmal difficulty, simply because our seemingly correct our because seemingly abysmal difficulty, simply posing of the question question funda fundain fact the question fact muddles the of the question in posing nature man's relation is between mentally. We ask what the relation is the ask mentally. as I soon as But and the as I thoughtfully thoughtfully the Being of beings. beings. But-as Being of say already said said relatedness relatedness to nature," II have already say "man's nature," as II say as soon as Being. say thoughtfully: Being of Likewise, as thoughtfully: Being Being. Likewise, has been nature beings, the relatedness to man's named. to relatedness the beings, of the relation between man's Each of of the the two members of itself. To nature relation itself. nature and Being already implies implies the relation Being already is no such thing matter there is speak to the the heart of the the matter: heart of thing here speak to Ac relation as as nor the relation as such. Acof the the relation, as members of relation, cordingly, the situation we have named between man's the situation cordingly, maneu dialectical maneuof beings nature the Being nature and the beings allows no dialectical Being of off is played of the relation is vers in which one member of vers in played off all not only affairs state of of affairs-not against other. This state the other. only that all against the is simply dialectic but that there is no place in this fails in this case, dialectic fails place simply case, is most left kind is probably of this this kind-is failure of for aa failure left for probably what is unset of idea-forming habits of offensive to today's offensive to today's habits idea-forming and most unsetits empty astuteness. of its tling the skilled skilled acrobats acrobats of to the empty astuteness. tling to even not No of thought, not even the way of No way metaphysical way of metaphysical way thought, this is is in in fact the fact the this
:
80
WHAT
WHAT IS CALLED CALLED THINKING?
thought, begins with essential nature nature and goes goes on on with man's essential thought, begins from there nor in reverse Being then there to and to Being, then from in reverse Being, Being back to of thinking thinking takes takes its its may way to man. Rather, Rather, every every way way of already within the total relation of Being nature, the total of and relation man's already nature, Being or else oldest axioms of of West Westelse it is not thinking at it is all. The oldest thinking at all. ern thought, hear more, more, already already state state of which we shall shall hear thought, of this fact. fact. This marked this Nietzsche's way, too, is so is so is why Nietzsche's This is way, too, why almost from the it quickly quickly and unmistakably, unmistakably, the start. start. To show it rather long-winded explications, I quote the first first I rather than by by long-winded explications, quote the and the last sentence "autobiography" which the the the last the "autobiography" sentence from the nineteen-year-old Nietzsche wrote in his student days at student in his Nietzsche wrote days at nineteen-year-old Schulpforta. Schulpforta, near Naumburg on. the river on the river orta. Schulpforta, Schulpf Naumburg Saale, influential schools the most famous and influential of the schools Saale, was one of of nineteenth-century Germany. The manuscript of this of nineteenth-century Germany. manuscript of this autobiography 1935, in in aa chest chest in in the the attic attic in 1955, autobiography was found in Nietzsche Archives In 1936 it was pub pubof of the the Nietzsche Archives in in Weimar. In 1956 it lished as aa model for for the the young. young. a facsimile lished in in a facsimile brochure, brochure, as out since of is and That brochure has long since gone out of print is for forprint long gone first sentence in his gotten. his description description of of his his life life up up gotten. The first to that that time reads reads : to .
:
as a plant as a "I was born as the churchyard, churchyard, as a plant near the in in aa pastor's pastor's house."
man
last sentence The last sentence reads reads : :
of everything "Thus man grows everything that that once once em emgrows out of him he has no need to braced him; to break break the the shackles shackles-they they fall away fall a god god bids bids them them; and where away unforeseen, unforeseen, when a is the ring that in the end still is still encircles Is it it the the encircles him? Is ring world? Is Is it it God?" 5
5
later Nietzsche, Even the later who, in in the the last last year year Nietzsche, the man who, of his of his creativity balance more than than once, once, after losing creativity and after losing balance terrible book The Antichrist, Antichrist, was still still asking the the wrote the terrible
asking
if only same question-if will read read it. it. However Howeverquestion only we can and will to hear this this questioning, to to close to his ways of of to close to his come questioning, ways
PAB. T PART
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81 81
thought, one one requires requires here here to to respect respect and to to acknowledge. acknowledge. thought, acknowledging are not yet agreement; but Respecting and are not yet agreement; but Respecting acknowledging it is is the the necessary necessary precondition precondition for for any any confrontation. confrontation. Nietzsche's way way is is marked with with the the name "the "the superman." superman." Nietzsche*s
it
LECTURE
VIII
·-·
The supe:nnan passes over, over, away away from man is the the man who passes superman is as whereto? so far is is the the last last Man far so as he is is so so far, far ? but away away man. But if being, "man," in distincin distinc of living if this this manner of living being, "man," tion earth, plants plants and animals, tion from other other living animals, living beings beings on earth, is if ratio, the the power power to to and if is endowed with "rationality"; ratio, "rationality "5 is of at bottom reckon perceive and with things, is at a way way perceive things, the particular ideas then the forming of the last last man particular manner of forming ideas; consist in a particular must consist forming ideas. ideas. particular manner of forming Nietzsche calls calls it it blinking, relating blinking blinking ex exblinking, without relating plicitly the nature of representing idea-fo:nning, with withto the plicitly to representing or idea-forming, all the essential sphere, out inquiring into the essential sphere, and above all inquiring into ideas. But we must estential origin, es"!ential of representational ideas. representational origin, term Nietzsche uses its full full to the nonetheless give its weight to te:nn uses weight give this kind of ideation, for this namely, blinking, according to ideation, namely, blinking, according to not take to be it appears. We must it the context in which it take it to appears. as the merely the same thing incidental wink merely superficial superficial and incidental thing as to on by which we signal to each other special occasions that that by special occasions signal is in fact taking seriously is being said fact we are are no longer what longer taking seriously being said what on in kind and proposed, and goes in general. of This of proposed, goes general. all of winking can spread only because all fo:nning of ideas is ideas is spread only winking forming itself a kind of blinking. itself Ideas fo:nned in this way present formed in this way present blinking. and propose glitter, only only the the appearpropose of everything everything only only the glitter, appear ance of surfaces and foreground facets. Only is so profacets. what is so proOnly foreground j
82
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posed type of of representa representaso disposed This type disposed has currency. currency. 1bis posed and so tion not first but the the other other way way tion is first created is not created by by blinking, blinking, but the blinking around : the is a consequence of a type of repreis a a of of type consequence blinking repre sentation type? The type type that that sentation already dominant. What type? already dominant. constitutes basis of the age called the the metaphysical constitutes the basis of the called the metaphysical age Modern Age, but only only just just begin beginis not ending now but Age, which is ending ning, since the Being that prevails in it is only unfoldsince the that in it is now unfold only prevails ning Being ing of beings. beings. This This metaphysi metaphysithe predestined into the predestined totality totality of ing into cal cannot be explained in aa few of the the modem modern age cal basis basis of cannot be explained in age sentences. I refer you to a lecture I gave here in I refer sentences. lecture I gave here in 1958, 1958, you to published Tracks under under the the title title "The in my iny book Timber Tracks published in Time of the World View." of the View/' :
"We have invented say the the last last men, men, and invented happiness, happiness, say blink." blink." We shall angle, with with the the aid aid of of our our shall see to it see to it from every every angle, sociology, psychology and psychotherapy, by and some by sociology, psychology psychotherapy, all men are other means besides, are soon soon placed placed in in identi identithat all besides, that identical happiness cal conditions of identical in the identical cal in the identical way, way, happiness and that that the the identity of the of all all men is is secured. secured. the welfare of identity of this invention of happiness, man is driven from Yet, is driven Yet, despite despite this happiness, into the next. one world war into a wink the the nations nations are are next. With a that of informed that is the elimination of war, that elimination but is that peace war, peace meanwhile this eliminates war can be secured this peace peace which eliminates this war-peace, only in turn, turn, we launch a by war. Against only by war-peace, in Against this be called offensive attacks peace offensive whose attacks can hardly called peaceful. peaceful. hardly peace and the War--the of peace; peace--the elimination of War the securing peace peace securing to be secured by of by what it it eliminates? eliminates? of war. How is is peace peace to or of Something is out of joint here, or perhaps perhaps is fundamentally out here, joint fundamentally Something it been in joint. Meanwhile, "war" and it has in has never yet joint. Meanwhile, yet rub that "peace" are still the two sticks that savages together are still like like the sticks together savages "peace" to last man must move in in a to make fire. fire. Meanwhile, Meanwhile, the last at everything realm of blink at nothing ideas which blink of ideas everything and can do nothing fate that for else blink, in of unearthly fate that forof an else but blink, in consequence unearthly consequence and his bids himself his type of himself to look look beyond bids modern man to type of beyond 5
WHAT
WHAT IS CALLED CALLED' THINKING? THINKING?
84
ideas. He has no ideas. BO other his type to search other choice choice but to search among type among his ideas of ideas-blinking---for the fonn of those measures that for the form of those that blinking to create are to congresses and conferconfer create a a world order. order. The congresses ences, are they sub-committees they anyences, committees and sub-committees-are any thing other than the blinking organizations of blinking of the thing blinking organizations blinking decision in arrangements treachery? Any Any decision in of distrust distrust and treachery? arrangements of this realm of this its very nature fall short. fall short. of ideas ideas must by its nature Even very by so, peace to a a sham peace settle down, in indecision, so, man cannot settle indecision, to down, in and security. the source source of of man's inner fragmentation security. Still, Still, the fragmentation remains shrouded in of an unearthly unearthly world in the the shadows of destiny. That shroud itself is further covered up by by the the itself covered is further destiny. up predorrrinance of publicity, so that the fracture of his fragof of his so that the fracture predominance publicity, frag mentation does to man in in his his essence, essence, does not yet yet reach down to despite all the the distress distress that that all the the unspeakable despite all unspeakable suffering, suffering, all all too too many all pain that that rises rises from the the rift rift many men endure. The pain of that which is, reach in his essence. reach man in his essence. is, does not yet yet What did we say the first first lecture? lecture? "We feel feel the end of of the at the say at ." no pain . . . . " pain. all that has been said, After all could it it be that that this this blinking blinking said, could of ideas lies way of forming beyond the the reach of of man's forming ideas lies beyond mere whims, carelessness? Could it whims, even his his carelessness? it be that that there there prevails in that realm a peculiar relation regarding regarding that that prevails peculiar relation which is, is, a relation relation that reaches reaches beyond beyond man? Could this this relation relation be of such a kind that that it it will will not allow allow man to to let let its be? essence Being in its essence Being it be that Could it that this this way way of forming forming ideas ideas does does indeed face what face is, beings, and yet yet at at bottom bottom is, does indeed face beings, is and as opposes everything that that is as it it is? is? Could it it be be that that this this opposes everything manner of ideas at of forming ideas at bottom sets upon everything it sets forming upon everything it sets before itself, to sets in order to depose decompose it? and it? What itself, depose decompose manner of of thinking thinking is is it it that that sets sets all all things things up up in in such such aa way that that fundamentally fundamentally it it pursues pursues and sets sets upon upon them? What is is the the spirit of this this manner of of representation? representation? What spirit of type of of thinking thinking is is it it that that in in thought thought pursues pursues everything everything in in type this this manner? Of what kind is is the the pursuit pursuit of of thought thought by by man so so far? far? .
.
85
PART II PABT
Nietzsche gives gives us us an an answer answer concerning concerning that that way way of of Nietzsche forming ideas which prevails from the start and pervades pervades forming ideas which prevails from the start all of of the the last last man's man's blinking. blinking. It It isis in in the the third third section section from from all the end end of of Part Part Two Two of of Thus Thus Spoke Spoke Zarathustra Zarathustra (1883), (1883), the entitled "On "On Deliverance." Deliverance." There There ititsays says: entitled :
"The spirit spirit of of revenge, revenge, my my friends, friends, has has so so far far been been "The the subject subject of of man's man's best best reflection reflection;$ and and wherever wherever there there the was suffering^ suffering, there there punishment punishment was was also also wanted." wanted." was To "wreak "wreak revenge/* revenge," the the Middle Middle English English wreken, wreken, the the To "to German Rache, the Latin urgere--all signify "to press all German Rache, the Latin urgere press signify and hard/ hard," "drive/' "drive," "drive "drive out/ out," "banish/" "banish," "pursue." "pursue." close and close The pursuit pursuit of of thought, thought, the the formation formation of of ideas ideas of of man man so so The far is is determined determined by by revenge, revenge, the the onset, onset, the the attack. attack. But But if if far Nietzsche wants wants to to get get away away from man so so far far and and his his form Nietzsche of ideas, ideas, and and go go on on to to another another and higher higher man, man, what then then of across? the will be the bridge leads to the way passing across? to leads which will be the bridge way passing In thought point point when he he Nietzsche's thought does Nietzsche's direction does In what direction across and last the seeks last man, man, and across to get that bridge seeks that away from get away bridge to and one and and one true this thinker's What was this thinker's true to the superman? to the superman? an not andid not only if he did thought even if only thought, thought, which he thought nounce or always occasion or it on every nounce it always in the same way? every occasion Thus of Thus Nietzsche the answer in the same Part Two of in the Nietzsche gives gives Tarantulas" Spoke Zarathustra, in the section "On the Tarantulas": section the in Spoke Zarathustra, 7
7
:
the is the that is "For delivered from be delivered man be that man "For that revenge: that from revenge: after a rainbow and for bridge to the highest hope for me, and a rainbow after me, bridge to the highest hope long storms." storms." long Transition Summary and Transition Summary and
about talk about we talk and we We ?-and called thinking is called What is ask: What We ask thinking? error in error and yet Nietzsche. is correct, observation is This observation Nietzsche. This yet in correct, and is what is said. Hence, because to what what isis being us to blinds us it blinds Hence, what because it being said. identical. not are said is being being talked about and what is said are not identical. what and about talked being being talked about, is being what is of what We idea of correct idea about, have aa correct We may being talked may have :
86 86
WHAT
IS CALLED THINKING?
yet may may not not have have let let ourselves ourselves become involved involved in in and yet is being being said. said. What is is being being said said is is what Nietzsche Nietzsche what is is thinking. As a is a thinker, thinker, he thinks thinks what is is,7 in in what respect respect thinking. it is, is, and in in what way way it it is. is. He thinks thinks that that which is, is, particu particuit lar beings beings in in their their Being. Being. The thinkers' thinkers' thinking thinking would lar thus be be the the relatedness relatedness to to the the Being Being of of beings. beings. If If we follow follow thus the thinker thinker Nietzsche Nietzsche thinks, operate within this this what the thinks ? we operate
We
relatedness to Being. We are thinking. To say say it it more relatedness to Being. are thinking. become ourselves circumspectly, are attempting to let ourselves to let we are circumspectly^ attempting in this relatedness to Being. We are attempting to involved are involved in this relatedness to Being. attempting to
We
learn learn thinking. thinking. Nietzsche, but but we are are asking asking: what We are are talking about Nietzsche, talking about for call is it does call for thinking? does what called thinking, is that is is called it that thinking? thinking, But we pursue pursue only Nietzsche says about the superabout the Nietzsche But what super says only are inquiring about the the superman's superman's man. Even then then we are inquiring about nature to the extent to which is the passes he man who passes is the to to extent the nature only only this over. across. this point From across. the passage intent on the over. We are are intent point passage where and he of view, of we ask what he goes away from, ask view, goes away from, the about are across. Thus we are asking goes asking bridge bridge goes who goes goes across. for the passage across. are by by no means asking asking about the passage across. But we are is more, the Being more, our question question about the Being of beings. beings. What is has bridge for the passage across has brought us up up against against a for across the brought us bridge passage for peculiar and singular thing. What, for Nietzsche, is the Nietzsche, is peculiar singular thing. What, of bridge the essential essential form of man to the the highest hope to the bridge to highest hope--to is for him "the far? That bridge who goes bridge is so far? beyond man so goes beyond to deliverance According to Nietzsche, the the deliverance from revenge!' Nietzsche, revenge." According com so of as is spirit of revenge marks man as he is so far, and most comfar, spirit revenge pletely overcoming of vengevengelast man. However, However, the overcoming pletely the last concerns moral fulness is patently fulness is patently a separate separate problem problem which concems attitude. conduct, the morality of man's behavior and attitude. The behavior of morality conduct, to discussion and its overcoming belongs to discussion of of vengefulness its overcoming belongs vengefulness field of of ethics the field we, who are are are we, ethics and morals. morals. How then are overcom this separate of revenge its overcompursuing separate question question of pursuing this revenge and its to be with Nietzsche's ing, how are we supposed to dealing Nietzsche's ing, supposed dealing that is, thought with the to Being? the relatedness relatedness to is, with proper, that thought proper, Being? The :
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question is no doubt impor imporits overcoming question of revenge overcoming is revenge and its still it tant, but still it is quite remote the question of is what from the tant, quite question is. of revenge is after all question is. The question after not the all is question question of revenge us see. Being. Let see. Let us learn thinking. Being. thinking.
LECTURE
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·-· Nietzsche's thinking deliverance from the spirit spirit focuses on deliverance Nietzsche's thinking focuses of It focuses on a spirit which, being the the freedom of revenge. It focuses spirit which, being revenge. from revenge, fraternization, but also also to to all mere fraternization, to all is prior prior to revenge, is any mere desire to mete out punishment, to all peace efforts to all efforts to desire peace any punishment, and all to that that other other spirit spirit which all warmongering-prior warmongering prior to establish and secure peace, would establish pax, by by pacts. pacts. The space space peace, par, this freedom from revenge of this revenge is is prior prior to to all all pacifism, pacifism, and all power It is equally is prior prior to to all all weak doto all equally to power politics. politics. It to blind and nothingism and shirking of sacrifice, to activity activity sacrifice, nothingism shirking freedom from for its of revenge is its own sake. sake. The space of space revenge is nature. That where Nietzsche sees essential essential sees the superman's superman's is the space is crosses over is is moving movingspace toward which he who crosses the superman-" Caesar with the soul of Christ." so ul of Christ." "Caesar superman Nietzsche's Nietzsche's thinking spirit of freedom thinking focuses on the spirit If we will is his from revenge--this is his alleged free-thinking. will this revenge alleged free-thinking. If this in however trait his mind just keep this basic trait of his thought just keep thought which is vaguely, Nietzsche--which is al alvaguely, the prevailing prevailing image image of Nietzsche is bound ready deeply rooted in the views-is to current views to ready deeply crumble. We are trying to mark out the way We way of of him who crosses crosses trying to last over, the passage and transition last transition from the man over, that is, is, passage We the to the superman. We are asking bridge for from the one superman. asking bridge to to the other. The bridge, in Nietzsche's words, is the own is the words, bridge, deliverance from revenge. revenge. 88
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has already As has been suggested, one could take the As the view already been that the problem that of revenge, and of deliverance from reof re problem revenge, is to venge, is peculiar to ethics and moral education-while the ethics and education the while peculiar venge, the desire desire for anatomy for revenge, a basic basic trait as a trait of of man anatomy of the revenge, as and so is a a task and thought task for for "psychology." far, is thought so far, "psychology." Judged by by their wording, and even by their Nietzsche's distheir headings, Nietzsche's dis wording, and by their headings, cussions do indeed move move in in the the traditional traditional conceptual conceptual framework of ethics ethics and psychology. But in in substance, substance, psychology. But Nietzsche thinks of everything that falls falls under the the heads of of everything that "ethics" and "psychology" in terms of metaphysics, that in terms of "psychology" metaphysics, to the question is, the Being beings as of beings as is, with a view to question how the Being of a whole is is determined, and how it concerns man. "Ethics" it concerns "Ethics" determined, and "psychology" metaphysics. When it it are grounded in metaphysics. "psychology" are grounded in comes to saving man's essential nature, psychologyessential nature saving psychology as such or in the form of whether as of psychotherapy psychotherapy-is is helphelp less ethics as as a mere doctrine less;5 ethics and imperative imperative is helpless doctrine and is helpless first comes to unless man first a different different fundamental fundamental to have a relation to relation to Being-unless of his his own accord, accord, so so far far as as Being unless man of in him lies, last to at last to hold his in his nature open open for for once once to to lies, begins begins at the essential relation toward Being Being, no matter matter whether itself to Being to man, man, or or whether it it still still specifically addresses itself Being specifically lets him be speechless because is he But even we lets is painless. if if speechless painless. do no more than bear and endure this this speechlessness speechlessness and is already painlessness, our nature is open to to the the claim of of painlessness, already open Being. Yet even this this openness to Being, Being, which thinking thinking can Being. openness to prepare, is is of of itself itself helpless helpless to to save save man. A real real openness openness in in prepare, his his relatedness relatedness to to Being Being is is a necessary necessary though though not not sufficient sufficient condition condition for for saving yet, precisely precisely when thinking thinking saving him. And yet, its which is to the plies its proper trade, is to rip away the fog that that plies proper trade, rip away fog conceals beings beings as as such, such, it it must be concerned not to to cover cover conceals up the rift. rift. Hegel Hegel once expressed expressed the the point point as as follows, follows, up though only only in in a purely purely metaphysical metaphysical respect respect and dimen dimenthough sion not so sion: "Better "Better aa mended sock sock than aa torn tom one one--not so with with self-consciousness." self-consciousness." Sound common common sense, sense, bent bent on on utility, utility, sides sides with the the "mended" sock. sock. On the the other other hand, hand, reflection reflection on the the sphere sphere in in which particular particular beings beings are are revealed revealed7
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90
WHAT
THINKING?
WHAT IS CALLED CA3LLED THINKING?
which is the sphere sphere of of subjectivity subjectivityis for for modern philosophy philosophy the is torn consciousness. consciousness. is on the the side side of the torn of the the torn torn condition-the condition Through the rift, torn consciousness is open to admit the the die rift, torn consciousness is open to Through Absolute. thinking: . . . The torn torn Absolute. This true for for thinking: holds true This holds condition metaphysics. the way into metaphysics. condition keeps keeps the way open open into in fact And metaphysics meaning-in fact the the veryvery widest meaning in its its widest metaphysics in we must from the core the sphere the where core of is the of metaphysics-is metaphysics sphere on deliver start Nietzsche's thinking revenge, deliverand on start place Nietzsche's revenge, place thinking ance from revenge. here must necessarily necessarily revenge. Our remarks here touch remain very general, and must keep constant with with constant keep very general, the the words about the the growing growing wasteland. Still, any such remarks will take us us step step by by step, step, sentence sentence will take such Still, any by sentence, into a difficult landscape is remote, howhow is which a difficult into remote, landscape by sentence, ever, from the almost airless spaces of concepts dead of airless almost the concepts and spaces ever, in on whose luxuriant is in a a land is abstractions. This This landscape luxuriant abstractions. landscape take grounds all movements of our age take place. of modern all place. The age grounds fact that we do not see or rather do not to see these these want to see not do not see or rather do fact that less this grounds, is no proof proof that that they they are are not this land, land, is grounds, much less there. there. and how Nietzsche from In order to how-Nietzsche to understand that-and that and the deliverance the very start thinks of revenge deliverance from re revery revenge in the that venge in metaphysical terms, that is, in the light of Being in is, metaphysical terms, light Being venge beings, we must note note in in which determines all all particular particular beings, what form the nature of the Being Being of of beings beings makes its its era. The form of appearance of the nature of of appearance in the modern era. its has found classic Being which we have in mind its classic formulaformula Being tion in a few sentences which Schelling Schelling wrote in in 1809, in 1809, in his Philosophical Investigation Concerning the Nature of Ms Philosophical Investigation Concerning the of Human Freedom and its three sentences sentences that that its Object. Object. The three set off follow are expressly set off in Schelling's text by a hyphen a text expressly by hyphen Schelling's from what went before, emphasizing their their funda fundabefore, further emphasizing mental importance. importance. They They run : .
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final and highest "In the fmal instance, there there is is no no being being highest instance, is other than willing. Willing is primal being to it it and to willing. Willing primal being all alone [willing] belong all [primal being's] predicates: [primal being's] predicates [willing] belong :
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being unconditioned, unconditioned, eternity, etemity, independence independence of of time, time, being self-affirmation. All All philosophy philosophy strives strives only only to to find find this self-affirmation. highest expression" expression" (Works, (Works, Section Section I, I, vol. vol. 7, 7, p. p. 550) 550).. highest The predicates, predicates, then, then, which which metaphysical metaphysical thought thought has has The since antiquity antiquity attributed attributed to to Being, Being, Schelling Schelling finds finds in in their their since fmal, highest highest and hence hence most most perfected perfected form form in in willing. willing. final, The will will in in this this willing willing does does not not mean mean here here aa capacity capacity of of the human soul, soul, however^ however; the the word word "willing" "willing" here here desig desigthe nates the the Being Being of of beings beings as as aa whole. whole. Every Every single single being being nates and all all beings beings as as aa whole whole have have their their essential essential powers powers in in and and through the the will. will. That sounds sounds strange strange to to us^ us; and and it it wiH will through remain strange strange as as long long as as we remain strangers strangers to to the the essen essenremain tial and simple simple thoughts thoughts of of occidental occidental metaphysics, metaphysics, in in other tial but words, as long as we do not think those thoughts but merely those not think merely thoughts words, as long as go on forever forever reporting reporting them. them. It It is is possible, possible, for for example, example, to to go ascertain historically down to the last last detail detail what Leibniz to the ascertain historically said about about the of beings, beings, and yet yet not to to understand in in the Being said Being of the least what Leibniz thought when he defined defined the Being Being the least Leibniz thought of of the monad, monad, and defined defmed the perspective of beings perspective of beings from the and the monad as the unity of perceptio appetitus, as the the as the appetituSj as perceptio unity Leibniz What oneness thought of perception oneness of thought appetite. perception and appetite. rational is by Kant and Fichte as the rational will, then expressed is then will, by expressed his in which Hegel and Schelling, each in his own way, reflect way, Schelling, Hegel upon. the same thing thing Schopenhauer names and intends the upon. Schopenhauer when he thinks and Nietzsche as will will and idea; the world as of the thinks of idea; defines the primal thinks the same thing thinks the primal nature thing when he defines of beings as the will to power. That the Being to of beings as the will beings Being of beings power. because is not because and appears here invariably and always as will, is here will, always invariably appears aa few few philosophers Being, opinions about Being. philosophers have formed opinions some is as What this of Being as will points to is someof this appearance points Being appearance scholar thing that cannot be found out by any amount of scholarfound by any thing that cannot ship. Only the inquiry of thought can approach of the only it, only approach it, thought inquiry Only ship. thought can do justice to its problematic, only thought can to its do can only thought problematic, justice thought and keep it thoughtfully in mind and memory. mind in it memory. keep thoughtfully as the Being To modern metaphysics, To modern appears as beings appears Being of beings metaphysics, the
92
WHAT
WHAT IS CALLED CALLED THINKING?
will. But inasmuch as will. because of of his his nature nature as as the the as man, man, because thinking animal and by virtue of forming ideas, is related virtue is of related ideas, by tMnking forming to beings related to to Being, Being, and is is in their their Being, is thereby thereby related beings in Being, is thus determined by Being--therefore man's being, in keepin therefore man's by Being keep being, ing (which now means, means, of of this relatedness of Being relatedness of ing with this Being (which the will) emphatically appear appear as as aa to human nature, will) to nature, must emphatically willing. willing. How, of the the nature nature of of revenge revenge does Nietzsche think of Nietzsche think How, then, then, does if may explain the if he thinks it metaphysically? of it We thinks of may explain the metaphysically? question is the the nature nature of of other question: this other question with this question: what is revenge, if determines all ideas? idea sets idea if its all ideas? The sets its pursuit determines pursuit revenge, before sets down what before us us that that which is. It determines determines and sets is. It may pass as having being. The determination of what is, is, as determination of may pass having being. then, is in a certain way at the of a way of formis of a certain a in at the command of then, way form way ing upon everything everything in in order order ideas which pursues sets upon pursues and sets ing ideas to up and maintain it way. to set it up in its set it it in its own way. Since is present present has has been regarded regarded Since long that which is long ago, ago, that we as what is. is. But what representational ideas can form of as ideas of representational in a way is no longer, and yet still what in is? What ideas ideas can can way is yet still is? longer, we form of of that that which was? At this this "it "it was," was," idea idea and its its what no willing take offense. Faced with "was," willing take offense. "was," willing willing "it was," longer every "it was," will willto say. say. Faced with every longer has anything anything to "it to was" This resists ing no longer has anything to propose. "it resists ing propose. longer anything the willing a stumbling stumbling of that that will. "it was" becomes a will. The "it willing of for all all willing. It is the block which the can no block will block for is block the will It willing. the longer budge. Then the "it was" the "it becomes sorrow and longer budge. what it all despair of all willing which, being it is, always wills wills is, always despair willing which, being is always foiled by forward, by the the bygones bygones that that lie lie fixed fixed forward, and is always foiled "it was" is finnly is revolting revolting and con confirmly in the past. past. Thus the "it to will. is trary to the will. This is why revulsion against the "it revulsion the "it was" trary why against arises in the will will itself itself when it arises it is is faced faced with this this contrary contrary "it was." But by "it by way of this revulsion, the contrary takes this the way revulsion, contrary takes itself. Willing endures root within willing the contrary contrary willing itself. Willing endures the itself as as a heavy it within itself burden; it suffers it-that is, from it suffers that is, heavy burden; will suffers suffers from itself. itself. Willing the will appears to itself as this itself as this to Willing appears
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suffering the suffering suffering from the the by bythe "it "it was," as the was/* as suffering from the the gone, the past. But what is stems the passing. the is past stems from The past. past passing, gone, will-in passing, yet yet being being what it it is is win in suffering this passing, suffering from this precisely by virtue of this suffering--remains in its willing in its virtue of remains this willing precisely by suffering captive itself wills wills passing. passing. It It wills wills to the the passing. will itself captive to passing. Thus will the thus wills wills its its own OV\'11 passing. of its the passing its suffering, passing of suffering, and thus passing. The will's every "it appears as the the it was" will's revulsion revulsion against appears as against every will away, which wills that everything be worthy of will to to pass wiUs that be pass away worthy of everything passing away. The revulsion arising in the will is then the the will is then the revulsion in passing away. arising will passes-everything, that is, is, will against that passes against everything everything, that everything that which comes to coming-to-be, and endures. endures. to- be be out a coming-to-be, of a out of representational ideas ideas which Hence the the sphere the will will is is the of representational sphere of basically pursue and set upon everything that comes and set that basically pursue upon everything goes and exists, in order to depose, reduce it in its stature stature it in its in order to reduce exists, depose, goes and ultimately revulsion within within the the will will it. This revulsion ultimately decompose decompose it. the essential nature of itself, according to Nietzsche, is the nature of essential to is itself, according Nietzsche, revenge. revenge. *4
7
this alone alone is "This, is revenge revenge itself: itself: the the will's will's re re"This, yes, yes, this was ." (Thus its *It vulsion time and its 'It was'." (Thus Spoke vulsion against Spoke against Zarathustra, Deliverance.") Zarathustra, Part II, II, "On Deliverance.") 7
calls itself itself by by its its own name, name, Revenge, however, never calls Revenge, however, act of least of all when it is in the act of taking revenge. Revenge it in is least of all taking revenge. Revenge this name it calls it endows its its hostile hostile itself "punishment." calls itself By this 'punishment." By of right nature right and justice. justice. It It covers covers the semblance of nature with the it is that semblance its nature with the that it is meting nature its revolting meting revolting out well-deserved punishment. out well-deserved punishment. *
"" 'Punishment'-that revenge calls itself: that is is what revenge calls itself: 'Punishment' a conscience" with a lying word it counterfeits a good conscience" it counterfeits a with good lying (ibid.). (ibid.} .
This not the these words of of to discuss discuss whether these the place is not This is place to suffer Nietzsche, on revenge revenge and sufferpunishment, revenge Nietzsche, revenge and punishment, from deliverance ing, revenge and deliverance revenge, represent revenge, represent a ing, revenge direct indirectly one direct confrontation confrontation with Schopenhauer, Schopenhauer, and indirectly
WHAT
94 94
WHAT IS IS CALLED CALLED THINKING? THINKING?
with all all world-denying attitudes. with We must turn turn our our attenatten world-denying attitudes. We tion elsewhere elsewhere to tion of his thoughts to see see the die full full implications of Ms implications thoughts about revenge, and to to understand about understand where Nietzsche Nietzsche is is really revenge, and really for looking for deliverance from revenge. Then we shall deliverance from shall be be looking revenge. able to to see see within able about within what what limits limits Nietzsche's Nietzsche's thinking about thinking is moving. In revenge that way, the realm of his realm of his thinking revenge is moving. In that way, the thinking whole will will emerge as aa whole more distinctly. Then it is it is bound to to distinctly. emerge become clear clear in in what become Nietzsche, while speaking of what way while of way Nietzsche, speaking revenge, thinks about the the Being of beings as a a whole. whole. It It is is revenge, thinks Being of beings as bound to to become clear clear that that Nietzsche Nietzsche does does in in fact fact think think of of else than the nothing the Being of beings he thinks thinks of of nothing else Being of beings when he the spirit of revenge and of deliverance from revenge. And of deliverance spirit revenge revenge. if all all this is so, if revenge, this is Nietzsche's question about revenge, so, then Nietzsche's question about rightly thought through, will lead us to the fundamental will lead us to the fundamental rightly thought through, of his his thought, position into the heart and core of that is, position of is, into the heart and core of thought, that his metaphysics. that heartland, heartland, we are are in in reach that metaphysics. Once we reach the realm from which the spoken: "The waste wastethe words were spoken if the spirit land grows "Now, spirit of of revenge revenge determines determines grows . . .." Now, if all so and this thinking thinking so far, far, this is essentially essentially aa form formall thinking thinking is ing of ideas, ideas, then then a long long perspective perspective is is bound to to open open up up on on ing of the nature and essence of representational the representational ideas. ideas. We shall shall have have an open open view of of the the area area in in which thinking thinking so so far far is is even Nietzsche's moving-even Nietzsche's thinking. own moving thinking. In order to to see see how far far Nietzsche's Nietzsche's thought thought about about re revenge carries carries metaphysically, metaphysically, or or rather rather how far far it it is is car carvenge ried, we must note how he sees sees and and defines defines the the nature nature of of ried, Nietzsche revenge. Nietzsche says: revenge. says :
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"This, yes, yes, this this alone alone is is revenge revenge itself: itself: the the will's will's re re"This, vulsion vulsion against against time and its its 'It 'It was'." was'." That aa description description of of revenge revenge should should stress stress what what is is re reand in volting refractory in revenge, and thus runs counter and thus runs counter volting refractory revenge, to to the the will, will, seems seems to to be be in in the the nature nature of of the the case. case. But But Nietz Nietzsche's sche's thought thought goes goes further. further. He He does does not not say say simply simply: Re Reis revulsion as we venge is revulsion-just as we might describe hatred as describe hatred as just venge might :
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refractory says: Revenge is is die the Nietzsche says: refractory and detracting. detracting. Nietzsche revulsion. \Ve will's revulsion. We have since will's noted that "will," ""'-ill," in in the the since noted language of modern metaphysics, does not mean only huof modem hu not does language metaphysics, man willing, and "willing" "willing" are are the the name that "will" "will" and willing, but that of the Being of beings as a whole. Nietzsche's description of as a whole. Nietzsche's Being beings of revenge brings revenge into into as "the "the will's will's revulsion" revulsion" brings revenge as relatedness relatedness with the beings. That this this is is so so becomes the Being of beings. Being of clear fully clear when we note what it is that the will's revulsion note is that revulsion it the mil's fully turns Revenge is--the will's revulsion against time turns against. is time the will's revulsion against. Revenge and its its "It "It was." At first and even even still at at aa third third first and second second reading, reading, and this reading, this defmition of the essential nature of revenge definition of the of essential nature reading, revenge will strike strike us will incomprehensible, and ulti ultias surprising, us as surprising, incomprehensible, mately arbitrary. In fact, it must. It do so as long as In it must do It must so as mately arbitrary. fact, long as we overlook, first, the direction which the word "will" indi"will" indi the overlook, first, the direction cates here, cates tenn "time" here here means. means. But the term here, and then, then, what the Nietzsche himself an answer to the question himself gives to the answer question how he gives time's essential conceives time's says: Revenge Revenge is is "the essential nature. nature. He says " will's revulsion against and its *It was.' We must will's time its 'It was.' " against this statement of think through of Nietzsche Nietzsche with as as much through this if we were dealing with one of as if Aristotle. And as care of Aristotle. as care as dealing the essential essential nature nature of of time, time, we concerns the definition of the definition of are indeed faced with a statement of are of Aristotle. Aristotle. Of course, course, Nietzsche did not have Aristotle in mind when he wrote Aristotle in his statement. statement. Nor do we mean to down his to suggest suggest that that Nietz Nietzsche thinker is is not not beholden beholden to to aa is beholden to to Aristotle. Aristotle. A thinker sche is on he to what thinker-rather, when he is thinking, holds to thinker is holds rather, thinking, to be thought, to Being. is insofar as as he holds holds on to to is to Only insofar Being. Only thought, to the of which influx Being can he be open to the :influx of the thoughts thoughts open to Being thinkers is why why it it remains before him have thought. thinkers before thought. This is the privilege of greatest thinkers thinkers to to let let them themof the the exclusive the greatest exclusive privilege selves thinkers, by by contrast, contrast, merely merely selves be influenced. influenced. The small small thinkers, suffer close them themsuffer from constipated constipated originality, originality, and hence close afar. from Nietzsche selves any influx coming afar. Nietzsche off against influx selves off coming against any ..." revulsion against against time . . ." says: will's revulsion is "the will's says: Revenge Revenge is :
WHAT
96
WHAT IS CALLED CALLED THINKING?
He does not say: temporal; he does not does not say: against against something something temporal say: a specific characteristic of time; says flatly: a characteristic of he say against time$ against specific says flatly revulsion time. Of course, the words words "and its its *It 'It revulsion against course, the against time. " was' "follow That means, does it not: against the follow directly. does not it the directly. means, against ic it was" in "it here be be reminded that that time time in time. time. We shall shall here includes but also also the the "it "it will will be" and includes not not only the "it "it was," only the was," but "it is the "it Time includes not only the past past not is now." Certainly. includes Certainly. only the but also also the present. Nietzsche, Nietzsche, then, then, by by the future future and the the present. stressing the "it was," does intend time in a particular the "it a time intend in does was/' particular stressing respect, not "time" as in general. general. But But what about about as such, such, in respect, and not "time"? After in which past past, future, future, it is is not After all all it a bundle bundle in not a and present is not not aa cage cage in are wrapped in present are up together. wrapped up together. Time is which the now," the "not yet now," the the "no longer "not the and the yet now/' longer now," "now" are do matters matters stand stand with with are cooped cooped up up together. together. How do "time"? They goes. And it it goes goes in that it it thus : time goes. stand thus in that They stand passes away. The passing of time is, of course, a coming, of a time of passes away. course, is, passing coming 7 but a coming away. What comes comes in in in passing coming which goes, goes, in passing away. to stay, to What time never comes to but to go. in comes in time stay, go. always bears beforehand the mark of of going going past past and passing passing always bears is why is away. temporal is regarded simply away. This is why everything everything temporal regarded simply as what is is transitory. as This is why the "It does not the "It was" does is not transitory. why mention just just one out of three sectors. sectors. Rather: the the of time's time's three true endowment which time gives true leaves behind is is what gives and leaves has passed gives only only what it it has, has, the "It "It was." Time gives passed away, away, the it has only what it it is and it is itself. itself. only Therefore, says that that revenge revenge is is the the Therefore, when Nietzsche says will's revulsion against "It its will's time and its "It was," does not he does not was," against out some particular just single determinant of of time, time, but but he just single out particular determinant describes and defines defines time in respect describes respect of of what distinguishes distinguishes it in its its total total time character. it that is is its its passing passing away. character. And that away. The word "and" in Nietzsche's phrase "time "time and its its 'It Nietzsche's phrase 'It " is not just was' "is just aa conjunction to some particular; this to add this conjunction particular; as much as "and" here signifies as "and that that means." Re Resignifies as is will's venge is the will's revulsion against time, that means, revulsion and that venge against time, means, against past. its past. against the passing away and its passing away j
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This characterization characterization of of time time as as aa passing passing away, away, aa flow flowTMs of ing away in succession, the emergence and fading of every in the and succession, fading emergence ing away that rolls rolls past, past, out out of of the the "not "not yet yet now" into into the the "now" that longer now"; now"; the the characterization, characterization, accordingly, accordingly, of of the the "no longer marks temporal as the transitory-all this together is what marks what is the as all this transitory temporal together the idea idea of of "time" that that is is current current throughout throughout the the meta metathe physics of the West. of the West. physics
Summary and Transition Transition Summary "For that that man be be delivered from revenge: revenge: that that is is for for me delivered from the bridge bridge to hope. . . . " ." the highest to the the highest hope. Whether this this highest highest hope hope of of which Nietzsche Nietzsche is is think thinkthe on ing still for hope, or it does not the not does whether it still leaves leaves room for or hope, ing is some contrary carry within itself the real devastation, is somecontrary carry within itself the real devastation, thing as we fail fail to to risk risk crossing crossing out as as long long as thing we cannot make out bridge with Nietzsche. crossing over over the the over Nietzsche. The crossing the hridge over the in Nietzsche's bridge, however, is not just one step in Nietzsche's thought is just thought step bridge, however, others. This crossing among of the the bridge bridge is is the the one one many others. crossing of among many of that means always always the the sole sole step, step, of the the real real step, step, and here that is develdevel Nietzsche's in entire in which Nietzsche's metaphysics is entire thinking metaphysics thinking to help is to the present oped. help us join join purpose of the present lecture is oped. The purpose is his of his thought. The bridge is the Nietzsche of this one step in this Nietzsche in bridge thought. step deliverance from revenge. The bridge leads away from deliverance away bridge revenge. is no more It leads leads revenge. We ask: where? It where there is ask: revenge. it. is it. nor is room for just any for revenge. any place--nor place revenge. That cannot be just Nietz to leads The passage across the bridge leads us to the peak of Nietzthe across peak bridge passage sche's sche's metaphysics. metaphysics. outset partly the outset Deliverance from revenge Deliverance from partly revenge remains from the re is. For Nietzsche, itself is. determined determined by Nietzsche, reby what revenge revenge itself so all thought venge characteristic of all the fundamental fundamental characteristic is the thought so venge is far. revenge marks the manner in which to say: is to far. That is say: revenge is. Nietzsche thinks of to what is. man so himself to far relates relates himself so far this relation. relation. Merely of this the in the the light of revenge nature of the nature Merely light of revenge in faces by relating himself to what is, man places and faces beings to what himself beings is, places by relating .
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WHAT WHAT
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in their their Being. Being. Seen Seen in in the the light light of of what what is, is, the the facing, facing, the the in idea of of beings beings always always goes goes beyond beyond beings. beings. For For instance, instance, idea when we are are facing facing the the cathedral, cathedral, we we are are faced faced not not just just with with when is that a church, a building, but with something that is present, in with but a church, a building, present, in something its presence. presence. But But the the presence presence of of what what is is present present is is not not fmally and also something we face, rather rather it it comes comes before. before. finally and also something we face, Prior to to all all else else it it stands stands before before us, us, only only we we do do not not see see it it Prior before comes what because stand within it. It is what really comes before It is it. within stand we because really us. The facing, facing, the the idea idea of of what is, is, judged judged from from what what is, is, is is us. that this seen always beyond beyond what is is-fLETcL. have seen this /tera, fLETcf, that perd. To have always inexhaustible thus and is, to have thought it, is the simple and thus inexhaustible is the to have simple is, thought it, meaning of of all all Greek Greek thought. thought. The idea idea of of what is, is, is is in in meaning itself metaphysical. metaphysical. When Nietzsche Nietzsche thinks thinks of of revenge revenge as as itself have been ideas the fundamental characteristic of the way ideas the of characteristic the fundamental way that formed so so far, far, he he thinks thinks of of revenge revenge metaphysically metaphysically-that formed is, not only psychologically, not not only only morally. morally. is, not only psychologically, In modern metaphysics, metaphysics, the Being Being of of beings beings appears appears as as In the will. "Willing is primal being," says Schelling. Among is the will. "Willing primal being," says Schelling. the of primal primal being being are are "eternity "etemity established predicates the long predicates of long established that will and independence of time." Accordingly, only that will is is of only Accordingly, independence and of will as is primal being which as will is independent of time, time, independent primal being etemal. the purely purely external does not just that does eternal. But that just mean the indication that the will occurs constantly and independently will indication that the independently constantly of will that that lasts lasts will does does not mean only Eternal will of time. time. Eternal only a will is it is will eternally: it says that will is primal being only when it that it is only primal being says eternally it is that when, as it is eternal as will, it eternally wills eternal as as will. will. And it eternally when, will, this sense will that that is is eternal eternal in this the of willing. the etemity eternity of willing. The will it in and on the no longer depends the temporal follows temporal in what it depends longer follows so it it wills, It is is independent in its its willing. or in wills, or independent of time. And so willing. It can no be affronted by time. time. no longer affronted by longer revulsion. What is is Revenge, is the will's wilFs revulsion. Nietzsche, is says Nietzsche, Revenge, says in is refractory in revenge, what is revolting in it, is not, howwhat in is how it, not, refractory revenge, revolting it is is above ever, ever, accomplished merely by rather, it accomplished merely by aa willing; willing} rather, all related to the in metaphysical the will-in all terms, related to related to will related to metaphysical terms, in their this particular beings in their Being. That this is so becomes That is so particular beings Being. its
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clear it is is against which the to what it clear when we give give thought thought to revulsion revolts. Nietzsche says: Revenge is is the revolts. revulsion of revenge says Revenge revenge will's time its "It does will's revulsion against was." and What its "It against "time" mean here? Our closer reflection in in the preceding preceding closer reflection lecture in Ms his definition definition of of this result: lecture had this result when Nietzsche, Nietzsche, in essential nature of time, his idea of the essential idea of of revenge, his mentions time, revenge, "time" is is made the temporal. temporal. is that by the temporal by which the temporal is And what is We all it cogimuch is temporal? all it without know temporal? cogi when tation. of it is is tation. We are unmistakably of what it reminded unmistakably up." The temporal temporal is is we are are told told that that someone's "time was up." what must pass away. And time is the passing away of what of is the pass away. passing away must pass away is is conceived conceived more pre preThis passing pass away. away. Tills passing away cisely as the successive flowing away of of out as of the "now" successive of cisely flowing away the "not yet now" into the "no longer now." Tiine causes causes into now/' Time yet longer the passing pass away away77 and does so so by by of what must pass away of passing away passing away itself; yet it itself pass away only if it if it can it itself itself 7 yet pass away only passing away Time persists throughout all the passing away. persists, all persists^ persists throughout passing away. consists is, in it constantly constantly is is not. not. This in passing. that it It is in that consists in passing. It :
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the representational idea of of time that is that characterizes characterizes the the is the representational idea is standard throughout concept throughout the meta metaconcept of "time" which is physics of the West. physics
LECTURE
X
.--· VVhat is is the the origin origin of this long long familiar familiar idea idea of of time as as that that of this What passes away, the temporal as what must pass pass away? away? which passes temporal as away, the like Did this time drop out of the sky, like out of the an definition of of time this definition sky, drop Absolute? Is it has current because it has been current obvious merely Is it it obvious merely for idea of of time gain gain currency? currency? did this this idea for so so long? long? And how did Western it get of How did it into the current of W estem thought? thought? get It finally to to think through through this this is high It is is time, it is time, it high time finally its origin, nature of so that we may reach the of time, time, and its origin, so clear that point that aH all metaphysics metaphysics leaves it becomes clear point where it foun its own something essential unthought: its ground and founessential ground unthought something we that dation. to say is the ground on which we have to dation. This is say ground meta we think as are truly thinking as long as only metaas are not yet only yet truly thinking long physically. inquires into into the nature of physically. When metaphysics metaphysics inquires its time, it will presumably, will necessarily it will to, ask its necessarily have to, time, presumably, its is questions in the way that is in keeping with its general in way keeping general questions ri TO 5v OP (Aristotle) asks Tt manner of inquiry. (Aristotle) : Metaphysics asks: inquiry. Metaphysics it asks asks for the Being is being? what is Being of being, it being? Starting Starting from being, what the is beings. What in beings is in being? In does Being Being being? beings. beings to this is to of beings consist? With reference to time, this is to say consist? time, say:: beings with this what of in being? In accordance this of time is is truly accordance truly being? is as that manner of inquiry, time is conceived as something that in inquiry, something so the question is in being, some way is, something way is, question being, and so something that is raised. is raised. his of its is Aristotle, in his Physics, IV, 10-14, its Being Aristotle, Physics, IV, 1014, Being :
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II
has given given aa classic classic development development of of this this manner manner of of inquiry. inquiry. has the answer Aristotle Aristotle gave gave to to the question of of the the And the essential nature nature of of time time still still governs governs Nietzsche's Nietzsche's idea of of essential time. All All subsequent subsequent conceptions conceptions of of time time have have their their roots time. in this this basic, basic, Aristotelian Aristotelian idea idea of of time, time, which which is is implicit implicit in in in thought. That does does not not exclude, exclude, it it includes includes the the fact fact Greek thought. that individual individual thinkers thinkers such such as as Plotinus, Plotinus, Augustine, Augustine, Leib Leibthat situation same niz, Kant, Hegel, Schelling interpret the situation the and niz, Kant, Hegel, Schelling interpret is the the situation situation in in regard regard to to What is time? What of time has being? soon as metaphysical as As soon of time? metaphysical being? for thought poses this question, it has already decided for itself itself decided it has this already question, thought poses it in what sense understands by "in being," in sense it and it understands what it by being/* thinks "In being" means: being present. the word "being." means "In thinks the being present. being" "being." are more in being the the more present present they they are. are. Beings Beings Beings in being Beings are c"ome to be be more present, present, the abidingly they they abide, abide, the come to the more abidingly more lasting time is is present, present, and is. What in in time the abiding abiding is. lasting the therefore Only the is of the present present is of the the "now" of the the present? therefore of present? Only is the "not future at each given The time at moment. is yet yet given what future The is now"; is 25 the "no longer now"} the past past is longer now." is is already already absent. absent. In being, being, is still still absent, absent, the past past what is that is only moment at present in time at the given is only that narrow in given present ridge rising out of the of the the momentary "now," rising momentary fugitive fugitive "now," ridge of "not yet now" and falling away into the "no longer now." the longer falling away yet of tenths with Today's tenths of in sports, instance, sports, for instance, Today's reckoning reckoning in seconds, in modern physics seconds, seconds, in physics even with millionths of seconds, that we have a keener grasp of time, and does does not mean that time, grasp is thus time; such reckoning is on the contrary the surest thus gain contrary reckoning gain time^ less so to to "have" always way essential time, to lose lose essential always less time, and so way to time of loss of time time. out more precisely time. Thought growing loss precisely : the growing Thought out is such a time reckoning-rather, this time a such is not caused by not caused rather, reckoning by be when reckoning began at that moment when man suddenly at that suddenly bereckoning began mo came he had no more time. That moun-restful because he came un-restful of the the modern age. ment is the beginning is the age. beginning of What in in being, is in time is in time present? The "now" of the being, present? its present "now" is is in its given each "now" But each moment. But by present being being by given moment. in different different directions. directions. in
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WHAT IS is CALLED CALLEB THINKING?
virtue of virtue past are are not not present, present, they they of its its passing. passing. Future and past that are something of which we may never say simply that they of never say simply they may something are being present. According to Aristotle, therefore, the to Aristotle, therefore, the being present. According future and the are a p:~ ov n, by ovK ow ov an a n no means the past are and fw} by past without being, being, they they are are some someis entirely that is OF, something entirely without something that thing says exactly exactly the the same that lacks lacks presence. presence. Augustine thing that Augustine says on thing, for example, in a commentary the Thirty-Eighth for in the commentary example, Thirty-Eighth thing, Psalm: Nihil de praeierito praeterito revocatur, quod futurum futurum est^ est, reuocatur^ quod transiturum expectatur (Nothing of has passed will of will what has expectatur (Nothing passed be called future is is expected expected as as some somecalled back, is of of the the future back, what is thing that will pass by) . And later in the passage, that will later in the same pass by) thing passage, he almost follows says : et et est est et et follows Aristotle Aristotle verbatim verbatim when he says: non est IV, 419a). essential nature of time est (Migne, The essential nature of time (Migne, IV, 419a). is here is of Being Being and, and, let let us us note note it it here conceived conceived in in the the light light of well, of "Being" "Being"-Being of a totally well, of totally specific interpretation of specific interpretation Being as being as present. This interpretation of Being has has been been of This interpretation being present. Being current that we regard it as self-evident. current so that as so long it self-evident. long regard all metaphysics Since in all the beginning beginning of of Western metaphysics from the thought, being present, present, Being, Being, if if it it is is to to be thought, Being Being means being as must be thought in the highest instance, thought as pure pure instance, thought highest thought that the as that presence, that is, as the presence that persists, the abiding is, presence, presence persists, abiding present, thought present, the steadily steadily standing standing "now." Medieval thought stans. But that that is speaks is the the interpretation interpretation of of the the speaks of nunc stans. nature of eternity. eternity. let us for a a moment the Here let us recall the explanation explanation Schelling Schelling recall for is to the adds to is primal being." says the statement statement "willing primal being." He says "willing are "eter of there that among the predicates of primal being there are "eterprimal being predicates among nity, of time." time." nity, independence independence of If all all metaphysics If Being as as eternity eternity and inde indemetaphysics thinks of Bring of it this the idea of pendence of time, it means precisely this: the idea of beings pendence time, precisely beings sees them as as in of time, time, the the idea idea of of sees in their their Being independent of Being independent sees time in time sees a passing passing away. away. What must in the the sense sense of of a pass of the the eternal. eternal. To be pass away away cannot be the ground ground of their means to be properly beings in their Being to independent of of properly beings independent Being sense of a passing time in the sense away. about that But what that about passing away. 7
ov,
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left unattended, definition, of Being itself as as being definition, here left unattended, of as the enduring presence? present, present., even as enduring presence? What about Being as the being-present, as being-present, in light time was conceived as as in whose light a passing away, and even eternity as the present Is as the "now"? Is passing away, eternity this definition definition of Being not this ruled by the view of presence, ruled view of by the Being presence^ the present-ruled, the the view view of of time time,? and and of of a a that is, present ruled, that is, by by the time of such a nature as never surmise, surmise, let let alone alone as we could could never think, time concept? concept? What of the the traditional traditional time think, with the help help of about Being and Time, then? not one as much as as the the then? Must not one as Being Time, as other, Being as much as Time-must not both become quesas Time must not both other, Being ques tionable first questionable questionable and finally fmally tionable in in their their relatedness, relatedness,, first doubtful? And does then, that that something something was does not this this show, show, then, left unthought left at the very core of the defmition which is is at the of core the definition which very unthought as regarded as guiding all Western metaphysics--something all regarded guiding metaphysics something essential in the essential the essential of Being? Being? The question question essential nature nature of "Being and Time" points to what is unthought in all metato is in all meta "Being points unthought physics. Metaphysics consists of this unthought matter; consists of this physics. Metaphysics unthought matter^ is unthought in what is is therefore therefore not not aa defect defect unthought in metaphysics metaphysics is of less may Still less of metaphysics. declare metaphysics metaphysics to to be metaphysics. Still may we declare it as false, turn, a mistake, the as a wrong a on the false., or even reject reject it turn, mistake, wrong it rests grounds that it rests upon this unthought matter. this matter. grounds upon unthought Revenge, the will's will's revulsion revulsion against against is the Nietzsche, is Revenge, for Nietzsche, time. is the will's revulsion time. This now means: revenge the will's is revulsion revenge against passed away, away, against against away and what has passed against the passing passing away "It was." The revulsion revulsion turns time and its its "It turns not not against against the the that allows mere passing, but against that passing away allows which passing, against passing away what has passed to be only the past, past, which lets lets it it freeze freeze only in the passed to mortis. of this this rigor in the finality revulsion of revenge revenge rigor mortis. The revulsion finality of is against that time which makes everything dissolve in is dissolve in the the against everything "It and thus makes passing pass away. revulsion "It was," The revulsion was," passing pass away. of revenge is not against passing of of time, time, but against the mere passing revenge is against the time that makes the passing pass away in the the that against passing pass away in "It was." The revulsion past, revulsion of of revenge revenge re repast, against against the "It to this this "It "It was"; lies just as there lies concealed mains chained to as there concealed was"; just in all upon that that from which all hatred the abysmal abysmal dependence dependence upon
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CALL ED THINKING? T H I N KI N G? IS CALLED
hatred at at bottom bottom always always desires desires to to make itself itself independent independent hatred -but never can, can, and can can all all the the less less the the more it it hates. hates. but never What, then, then, is is the the deliverance deliverance from revenge, revenge, if if revenge revenge What, to the the arrested arrested past? past? Deliverance Deliverance is is the the detach detachman to is revolting revolting to to the the revulsion revulsion of of revenge. revenge. ment from what is Deliverance from revenge revenge is not liberation liberation from all all will. will. Deliverance is not of annulment For, since will is Being, deliverance as the of the deliverance since will as is For, Being, from re willing would lead to nothingness. Deliverance reDeliverance lead to willing nothingness. venge is is the will's liberation liberation from what is is revolting revolting to to it, it, so so the wilFs venge that the the will will can will. that at last can at last be will. point is this "It is always always "It was" removed which is At what point is this revolting to the will? Not there is longer any passno is there the will? when to longer any pass revolting removed. But ing away at all. For us men, time cannot be cannot be time at all. us men, ing away what is is revolting revolting to to the the will will fades away when the the past past does does fades away not freeze in the was," to to confront confront willing willing in in fixed fixed "It was," not the mere "It freeze in. the when rigidity. What is vanishes the passing is vanishes is revolting passing is revolting rigidity. into the sinks not just aa letting-pass in which the past sinks away into the the not just in away past letting-pass mere "It free from what revolts revolts it it "It was." was," The will will becomes free in the as will, when it that is, is, free free for for going in it becomes free free as will, that going not get that does of but the passing away-but the kind of going that does get going passing away what is back away from the will, but comes back, bringing is the back, bringing will, away revulsion will its The will free from its revulsion against time, gone. becomes free against time, gone. time's mere past, against it steadily wills the the going going steadily wills past, when it against time's this going and coming, coming back, back, of of everything. everything. coming, this going and coming is revolting The will revolting in the "It "It will becomes free free from what is "It was" when it recurrence of every "It constant recurrence it wills wills the the constant every is delivered wills the was." The will it wills will is delivered from revulsion when it wills will wills the of the same. Then the will constant recurrence recurrence of is willed. its own eternity. eternity will wills wills its of what is willed. The will eternity. eternity of of Will is being. The highest product of primal being is primal primal being primal being. highest product is The primal being of beings is the will, as the is eternity. of is as will, eternity. primal being beings eternally recurrent willing of the eternal recurrence of the recurrence of recurrent eternal of the eternally willing eternal recurrence same. The eternal the same is the supreme recurrence of of the is the supreme the triumph of the metaphysics of the will that eternally wills of that the will triumph eternally wills metaphysics its own willing. Deliverance from revenge is its the transition, is the transition, willing. revenge chains chains
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from the will's time and its its **It "It was/* was," to to will's revulsion revulsion against against time the recurrence of of the the same and will that that eternally the will the recurrence wills the eternally wills in this in its own ground. ground. Deliverance Deliverance this willing wills itself itself as as its willing wills from revenge is the transition to the primal being of all all is transition to the revenge primal "being of beings. beings. a remark must be At this be inserted inserted which, which, however however,? this point point a will just aa remark. the will will of of the the eternal eternal will have to to remain just remark. As the recurrence of the same, the will can will in reverse. it the For it will can will in reverse. same, will direction any any fixed fixed bygones bygones will never encounter encounter in in that that direction it could no longer will. that will of of the the eternal eternal recur recurthat it longer will. The will rence of the same frees of any possibility to ento en frees willing of any possibility willing counter anything anything revolting. the will of the eternal eternal For of the the will revolting. recurrence of reverse from the the start start and of the the same wills wills the the reverse entire--it Christian dogma entire wills return it wills return and recurrence. recurrence. Christian dogma knows of the "It may be be willed willed of another another way in which the "It was" may way in back-repentance. takes it is is back repentance. But repentance it where takes man repentance meant to the "It "It was/* was," to take hirn to the deliverance take him, to the deliverance from the it maintains its if it only relation to to the the forgiveness forgiveness its essential essential relation only if is generally and from the of sin, the outset outset referred referred sin, and thus is generally to sin. is essentially to different from moral sin. Sin, however, is essentially different Sin, however, exists only failure. of faith. faith. Sin is is the the lack lack failure. Sin exists the sphere only in the sphere of If re Redeemer. of the revolt against God as the If rerevolt the of faith, as faith, against that sin and to of pentance, joined to the forgiveness of sin only that way, way ? only pentance, joined forgiveness can will this will will of of repentance, repentance, seen will the return of of the past, past, this is always in metaphysiin the terms of thinking, always determined metaphysi thinking, is cally, and is possible only that way-possible only by its its is way possible only by cally, possible only If Nietz relation the redeeming redeeming God. If Nietzwill of the the eternal eternal will relation to to the sche of repentance, repentance, it it is is the Christian Christian road of take the sche does does not take because of of Christianity Christianity and what it it of his his interpretation because interpretation of means to interpretation in in turn is is to be a Christian. Christian. This interpretation based on his revenge and what it it means his understanding of revenge understanding of for And Nietzsche's interpretation Nietzsche's for all all representation. interpretation of representation. he thinks revenge is based on the the fact thinks of of all all things things in in fact that is based revenge will. to Being as their as will. their relatedness relatedness to Being Deliverance from revenge is the the bridge bridge crossed crossed by by him revenge is ?
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IS CALLED THINKING?
goes across. across. Where does does he go, go, he who goes goes across? across? He who goes goes where there there goes sion against against sion
is no no more room for for revenge revenge as as the the revul revulis merely passes passes away. away. He who goes goes across across what merely
toward the the will will that that wills wills the the eternal eternal recurrence recurrence of of the the goes toward goes the is same, toward the will which, being this will, is the primal this the will which, heing will, primal same,
all beings. all, beings. as he is is by by entering entering into into The superman surpasses man as superman surpasses the will of the as the relatedness relatedness to which, as the will of the to Being--Being the Being Being which, itself and wills eternal recurrence of the same, eternally wills itself the of eternal recurrence same, eternally nothing else·. goes toward the the eternal eternal recur recurelse. The superman superman goes nothing nature rence of of the because that is his essential nature essential his where that is because the same, rence same, is rooted. Nietzsche Nietzsche casts superman's being being in in the the figure figure the superman's casts the is rooted. of Zarathustra. Who is is Zarathustra? Zarathustra? He is is the the teacher teacher of of of Zarathustra. the eternal recurrence of the same. metaphysics of the of the The of same. the recurrence the eternal metaphysics Being of of beings, beings, in in the of the the eternal eternal recurrence recurrence of of sense of the sense Being the is the ground and foundation of the of the book Thus foundation the the same, is same, ground Spoke Zarathustra. Even in the early early drafts drafts for for Part IV in the Spoke Zarathustra. from and the dating 1885, Nietzconclusion of of the work, the conclusion work, dating 1885, Nietz "Zara it sche says it clearly (WW XII, 397, 599, 401) : "Zarasche says XII, 597, 599, 401) dearly thustra proclaims the of recurrence." recurrence." "Zara "Zarathe doctrine doctrine of thustra proclaims tells the the secret thustra, out of the superman's happiness, tells the secret out happiness superman's thustra, of that recurs." that everything recurs." everything doctrine of Zarathustra of the the superman superman be beteaches the doctrine Zarathustra teaches of the same. cause teacher of the eternal recurrence of the eternal recurrence the teacher is the cause he is doctrines "at Zarathustra "at once" (XII, teaches both doctrines Zarathustra teaches (XII, 401), 401), in their essence they because in belong together. Why do they their essence they belong together. Why they doc are these belong together? Not because they are these particular particular docthey belong together? at there trines, but because in both doctrines there is thought at the because in is doctrines trines, thought same time that which belongs together from the the beginning beginning belongs together and thus inevitably together-the Being inevitably must be thought thought together the Being of beings its relatedness of and its to the nature of man. the relatedness to nature of beings But this nature, as this relatedness of Being to man's nature, the as the relatedness of Being to to Being, relation of that nature to not yet yet been given Being, has not given of its essential thought in respect of its essential nature and origin. Hence respect thought origin. still not able able even to to give to all we are still all this this an adequate give to adequate and being of of "being
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name. But But because fitting because the the relation relation between between Being and and fitting name. human nature carries all human nature carries aH things, in that that it it brings Being's things, in brings as well well as appearance as man's man's essential nature nature to to fruition, appearance as fruition, therefore the the relation therefore at the very relation must must fwd find expression at the be expression very be-of Western ginning of Western metaphysics. The relation is mentioned relation is mentioned ginning metaphysics. in the principal in statements made by Parmenides and and HeraHeraprincipal statements by Parmenides ditus. What clitus. they tdl us us does does not not just at the stand at the beginthey tell just stand begin it is is the the beginning ning, of Western thought a itself ning, it beginning of thought itself-a still beginning that we still conceive in an all too artless, all too conceiye in all too all too beginning artless, uninitiated fashion, as a a part of history. fashion, only only as part of history. Both Nietzsche's Nietzsche's doctrine do-ctrine of of the the eternal eternal recurrence recurrence of of his doctrine the same, must be traced doctrine of of the the superman, must be traced same, and his superman, to the back in thought between Being Being and the relation relation between and human thought to that nature, so that we can give thought to both on their own can to both on their nature, give thought doubt-provoking common grounds. Only then can doubt-provoking grounds. Only then can we fully fully fathom what it it means to Nietzsche's interpretation interpretation to say that Nietzsche's say that of revenge of the nature of nature of of is metaphysical. The nature revenge is metaphysical. as as revulsion revenge as will, and as revulsion against the passing away, the revenge will, against passing away, is of will is conceived in the the light as primal primal being being--the will will as the will light of which wills itself as the wills itself eternally the eternal eternal recurrence recurrence of of the the eternally as same. This is same. is the thought thought which carries carries and and determines determines the the inner inner movement of of the the work Thus Spoke Spoke Zarathustra. Zarathustra. The work moves in in the the style style of of aa steadily steadily increasing increasing hesitation hesitation and and ritardando. ritardando. That style style is is not not aa literary literary device; device; it it is is less than the nothing less the thinker's thinker's relatedness relatedness to to the the Being Being of of be be-nothing ings, which must find find expression. expression. Nietzsche Nietzsche had had the the thought thought ings, of of the the eternal eternal recurrence recurrence of of the the same same even even when he he wrote wrote his his Joyful Joyful Knowledge, Knowledge, published published in in 11882. In the the next-tonext-to882. In last (541), "The Greatest Greatest Stress/' Stress," the the thought thought is is last section section (541) for the the first first time$ time; the the last last section, section, "Incipit "lncipit tragtragexpressed for expressed oedia" oedia," already already includes includes the the beginning beginning of of the the first first part part of of Thus Spoke Spoke Zarathustra Zarathustra which which was was to to appear appear the the following following in this this book, book, that that sustaining sustaining thought thought is is not not ex exyear. Yet, Yet, in year. until Part Part HI III-not that Nietzsche Nietzsche had had not not yet yet pressed until not that pressed of it when he wrote thought of it when he wrote Parts I and II. The thought of Parts I and II. The thought thought of ,
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108
the eternal is mentioned immedi immedirecurrence of of the the same is eternal recurrence at ately at the beginning of Part III, in the second section the in the second of section ately III, beginning 44 which the Vision Vision and the the wMdi for entitled "On On the for good is entitled reasons is good reasons Riddle." Part II concluded Riddle.' However, had II Part the preceding concluded However, the preceding with the Hour," where it it says says: "Then the section section "The Stillest Stillest Hour/' it spoke it to me again without voice: 'What you matter, matter, do to voice What spoke you again " Zarathustra? your word break!'" thought The break!' and Zarathustra? Speak Speak your thought of is Nietzsche's Nietzsche's weight weightof the the same is the eternal of the eternal recurrence recurrence of iest it is is the the most strenuous strenuous to to iest thought in a twofold sense; sense 5 it a twofold thought in the It is think, weight. It is the heaviest heaviest it has the the greatest tiiink, and it greatest weight. thought guard in in every every respect respect to bear. bear. And while we must guard thought to against taking this weightiest thought of Nietzsche too Nietzsche this of too weightiest thought against taking lightly, we still ask: does the thought of the eternal of the still will does will ask: the eternal thought lightly, recurrence the recurrence recurrence itself itself bring bring recurrence of does the of the the same, same, does with it it deliverance deliverance from revenge? revenge? There is which, to judge by by the the handwriting, handwriting, a note to judge note which, is a dates with the (under (underthe or at at the latest 1886, with dates from 1885 or the latest 1886, It and a resume title is scored) title "Recapitulation." It is a gathering scored) "Recapitulation." gathering of Nietzsche's metaphysics together is included in in The metaphysics and is together of to Power as Will to It says: everything recurs as #617. It "That #617. everything recurs says: is the extremest approximation is of aa world of of Becoming Becoming to to approximation of the world of point of of meditation." meditation." the high Being: high point of Being.~the outlines But that high rise with clear, clear, firm outlines point does not rise high point ether. into the brightness of translucent ether. peak of translucent The remains peak brightness clouds not just wrapped just for for us, us, but for for Nietz Nietzwrapped in thick clouds-not sche's own thinking. sche's The reasons do not lie in any inability lie in any inability reasons thinking. his various attempts of Nietzsche, attempts to to demonstrate demonstrate Nietzsche, although although his eternal recurrence of that the eternal the same was the the Being Being of of all all of the led becoming led him curiously astray. It is the matter itself the It is matter itself curiously astray. becoming is named by the which is eternal recurrence recurrence of of the the by the term "the eternal is wrapped same" that is in a darkness even a darkness which from even wrapped to shrink back in Nietzsche had to terror. In thethe· earliest earliest pre prein terror. sketches liminary of Thus Spoke Spoke Zarathustra Zarathustra for Part IV of liminary sketches for is found a notation which truly contains there is the motto motto truly contains the for the kind of writings that Nietzsche himself published Nietzsche himself writings published after Zarathustra. Zarathustra. 7
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u it says: There it the heaviest heaviest thoughtWe did did create create the says: "We let us create create the being now let to it will be be light light and to whom it will being blissful! .... blissful! . . To celebrate future, not not the the past. past. To celebrate the the future, write the mythos of the future! To live in hope! the future! live in hope! Blissful mythos moments! And then to the curtain curtain shut shut again, again, and to draw the turn our thoughts tum present purposes!" purposes!" (XII, (XII, to firm firm and present thoughts to 400). 400) The thought recurrence of of the the same re reeternal recurrence thought of the eternal veiled mains veiled-and by a curtain. However, the and not just a the curtain. just by However, darkness of metaphysics must of this this last last thought of Western metaphysics thought of not mislead us, us to to avoid avoid it it by by subter subterus, must not prompt prompt us fuge. are only only two subterfuges. subterfuges. there are fuge. Fundamentally Fundamentally there Either we say thought of of the the eternal eternal that this this Nietzschean Nietzschean thought say that recurrence of of mysticism mysticism and does does not not of the the same is is a kind of belong in the court of thought. else say: this thought court the of Or else we this belong say thought. thought is already is to the the cyclical cyclical as old old as as the the hills, already as hills, and amounts to world view, which can be found in Heraclitus' fragments in Heraclitus' fragments view, bit of and elsewhere. This second bit of information, information, like like everyevery What thing of its kind, says absolutely nothing. good is it it its kind, says absolutely thing good is nothing. to to that some can ascertain supposed to do us to ascertain that thought supposed thought "already" or even "already" "already" in in Plato Plato in Leibniz, "already" be found in Leibniz, or in the if Leibniz' thought are left Plato's -if and Plato's thought are left in thought thought that clarified same darkness as that is allegedly clarified by as this this thought is by thought allegedly references! such references! as concerns the first first subterfuge, according But as to which subterfuge, according to of the eternal Nietzsche's eternal recurrence Nietzsche's thought recurrence of of the same thought of is age, in in which the essence is a mystical mystical fantasy: fantasy The coming coming age, the of steadily rotating of of modem modern technology-the steadily rotating recurrence of technology that man to light, have the same--will might taught that same will come to taught light, might a thinker's do not not become in in any any way way essential thoughts. thinker's essential thoughts do to think less because we fail to think fail them. less true true simply simply because eternal recurrence With his recurrence of of the the same, same, his thought of the eternal thought of Nietzsche thinks speaks of of when he tells tells us Nietzsche thinks what Schelling Schelling speaks find the strives to to find that the highest highest expression expression for that all all philosophy philosophy strives will. as primal being as the will. One thing remains, however, to primal being thing remains, however, atNietzsche's which every thinker must give thought. Nietzsche's atthinker every give thought. .
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tempt to think the the Being Being of lyings beings makes it it almost obtru obtnltempt relatedsively clear to us moderns that all thinking, that is, relatedthat modems that all thinking, is, sively dear to ness to to Being Being,? is is still still difficult. difficult. Aristotle Aristotle describes describes this this ness difficulty as follows (Metaphysics, Ch. 1, Bk. 2, 993b) : Bk. 2, 993b) 1, difficulty as follows (Metaphysics, :
"(fx:rTTE.P yctp yap ra T&y TWP Fwerp8&>i> VVKTt:pi.Swv O/A.JLWITCZ. OJJ-JULTa irpos '1Tp0S TO
t/>Eyyos EXE£ ro p.Ef!Tjp.{.pav, oVrW Kat rTjs 7JJJ-ErEpas
·"'"-~ 0 o~ 't'"IVI'>
,.. 7rpot; ' ,.. 'f'VCTE£ ,/.... , A... , , '' ra' 'T1J POVS 'f'aPEpWTaTa 'lTaVTWV. po5s ^arepcarara -jrpos Ta T^ ..E"VEw it underway. to get road to thing underway. The Greek noun get it thing on the road, that the K€A.ev8ot; means way. And that the old old word "to "to call" call" means fclXcvtfos way. not letting-reach, that that therefore therefore a command as as a letting-reach, so much a not so the and complai"call" has an assonance assonance of helpfulness the "call" complai helpfulness in that the shown by the fact that the same word in Sanskrit sance, is the fact is by sance, invite." means something like "to invite." still like still something de the word "call" which we have deThe meaning of the meaning of is still is It still to us. It scribed is thus thus not altogether scribed is altogether unfamiliar to is "What it in in the question we encounter it unaccustomed "'\Vhat is as we unaccustomed as question it?" When we hear that call for called for it?" does call called thinking-what thinking what does in the sense of "instruct, "call" in question, of "call" the meaning "instruct, question, the meaning of demand, allow to reach, get on the way, convey, provide to allow convey, provide way, reach, get demand, We us. We with does not immediately occur to us. are not does not with aa way" immediately way" that we so of the word that these meanings so much at at home with these meanings of all. all. We do not have the first of hear let let alone alone first at first, hear them at first, this in this "call" in of using habit, or only just barely, barely, of using the word "call" only just habit, or fol us. Instead, sense. remains unfamiliar to us. so it it remains sense. And And so Instead, we folthe of low of the verb "to call," and habitual signification low the the habitual call," signification 7
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WHAT Ill THINitiNG? IS CALLED THYNKIN6?
**T0 call" mostly stay within it, it much thought. "To not giving it lt not just rimply means to or that name. lii In that signifi10 give this 0r cation, the us. And why do we llie word is is current among us. prefer the the customary meaning, even unknowingly? Presumably becau.o;e the the unaccustomed and apparently uncustomary signification of "to calP call" is is its its proper one: the word "to of the the one the the word, and thus remains the thft Is innate to to the on* that is only one--for from its all the the other. Its native realm stem all "To "to command/' command," provided provided we **Tf> call," ia short, means **to tall/* in hear this word, too, in "to in its Its native, telling sense. For "to command" basically means, not not to to give commands and orders, but safe-keeping, but to to commend, entrust, give into safe-keeping, keep safE>ly. To call to call call into into arrival arrival and presprescall means: to ence; to address commendingly. to commendingly. Accordingly, when we hear our question question "What is is called called hear our thinking?" in is it it that that appeals appeals it asks, What is the sense that that it in the to is it it that that enjoins enjoins to us ms to to think?, we then are asking: What is nature reach our our nature to think, and thus lets nature thought, lets thus mir to think, thought, to keep it in thinking, there to arrive in it safe? safe? 'When do, of of course, course, use use the the word ia this When we ask this way ask in way we d, But *to call" it "to it is is call" in in a rather rather unfamiliar signification. signification. never has unhabitual not because our spoken speech has yet spoken speech yet been at at home in but rather rather because we are are no longer longer at at in it, it, but home with this this telling horne because we no longer longer really really word, because telling word, live live in it. in it. to the originally We turn back to habitual significance significance of of originally habitual ask is the word "to call," and ask: "What is it that calls us to it calls that on to us call/ 77 think?" think? this return a whim, Is playing games? games? Neither Neither one 1$ this whim, or playing If we may other. If talk of nor the talk here of playing games at all, all, the other. here may playing games at it is is not we who play but it with words, the nature of language the nature of words, play language us not only this case, plays case, not not only only now, now, but but long long plays with us, only in this since and always. since plays with with our speech speech-it it always. For language language plays to let let our speech drift likes to into likes drift away into the obvious the more obvious speech away It is is as as though meanings to make an meanings of words. It though man had to t
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live properly effort to live It Is is as as though such properly with language. It a dwelling were especially prone to to succumb to to the the danger of of commonness. The place of language of its its language properly inhabited, and of words is is usurped by common tenns. The common habitual habitual words, usurped by speech becomes the current it on on all all sides, oirre&t speech. We meet it since it it is is COIIllnon and since it as as the the only common to to all, all, we now accept it that standard. that departs from this commonness, in standard. Anything in departs Anything to inhabit the formerly order to habitual proper speech of of formerly language, is at once considered a violation of the standard. is at a considered the of language, It All this is is in in fact quite as a a frivolous It is is branded as frivolous whim. All in the common as the the only as soon as in order, as we regard the as order, as regard legitimate standard, and become generally incapable of of legitimate standard, fathoming the commonness of the This flounderof the This common. fathoming ing have placed placed under the the in a commonness which we haTe ing in protection of so-called is not not aa:iso-called natural natural common sense, is protection dental, nor are we free to deprecate it. This floundering in free to it. This dental, deprecate floundering in is part of the high and dangerous game and commonness is part high dangerous game gamble of language language, we are are the the by the nature of which, by gamble in which, stakes. stakes. Is it it playing Is playing with words when we attempt attempt to to give give heed of to hear to this game of language and to language really what to this language really game language it If in says when it speaks? If we succeed in hearing that, says speaks? hearing that, then it may it happen-provided we proceed carefully-that may happen provided proceed carefully that we to the matter that is get is expressed expressed in in any any telling telling truly to get more truly and asking. asking. We give to the real the word **to "to real signification of the signification of give heed to think ask does call," and accordingly ask our question, does think"What call/' question, accordingly ing is it it that that directs directs us into into in this this way: call for?" for?" in way: what is ing call thinking, after all, all, the the word calls on us to to think? But after that calls thinking, that a name to to "to and commonly, to give a to "to call" call" means also, also, commonly, give word something. The current meaning of the cannot simply of the cannot current simply meaning something. be pushed rare one one, even though though the the in favor of the rare favor of aside in pushed aside rare the real real one. one. That would be still be the rare signification may still signification may an open violation of language. Besides, the presently presently more of violation open language. Besides, the ?
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current signification of of the the word '"call" is is not not totally unconnected and and unrelated to to the the real real one. one. On the the contrary, the the in the the other, presently c.ustornary signification Is is rooted in original, dt>tisive one. For, what is is it it that the the word **to "to name'' tells us? us? \\'hen we name aa thing, we furnish It it with a name. But what about this all, the the name is is not not just just this furnishing? After all will deny draped over over the the thing. On the the other hand, no one will that the the name is the thing as as an object. If If is coordinated with the the name, in this way, we turn the the situation in we conceive the too, into an object. 'Ye see the relation between name and the We see an too, The thing as the coordination of two objects. coordination two of as the in is by by way of an object, which we can can see see and conconof an in turn is ceive and deal with and describe according according to to its its various various possibilities. The relation between what is is named and its its The name can always be conceived as a coordination. only a coordination. as be only conceived coordination coordination question is this correctly is whether this correctly conceived will ever allow us, at all, all, to to give give heed to to what us at us, will allow us constitutes the of the the name. the peculiar property of To is to to call call it it by by name* name. More T0 name something-that is is to fundamentally, to call and clothe clothe something something to call to name is call of then at the is with aa word. What is is then at the call of the the so called, is so called, and its in word. What is called appears as is present, in its what is called as is present, the keeping presence it keeping, it it is is commanded commanded, it is is brought into brought into the into the calling called word. So called by name, called into called into into the called by name, called calling is has it in turn calls. It is named, has the name. By a presence, it in calls. It the tarn named, By presence, call on what is arrive. Arrive where? naming, to arrive. is present present to naming we call all naming to be about. In any That remains to case all be thought any case, naming thought about. all being named is call" and all the familiar "to call" only the is because familiar "to only because being itself in the naming itself consists by nature in the real calling, consists by nature in the real calling, in the naming call to to come, come in call and a command. in a a commending a commending is called What is outset we mentioned mentioned called thinking? the outset thinking? At the to ask the We four ways to ask the question. said that the listed said that the way ways way listed question. is the the first, in the in the fourth place first in the sense sense of of being place is first, first being 7
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highest in in rank since it it sets sets the the standard. ·when we understand the the question, question, "What "vVhat is is called thinking?," in in the the sense a that it it is is a question question about about what calls upon us us to to think, we then have have understood understood the the word **to "to call" caW' in in its its proper significance. That is is to to say say also : we now ask ask the the question as as nificance. it properly wants to be asked. Presumably we shall now to be it properly ahnost automatically automatically get get to to the the three remaining ways to to almost ask the the question. question. It will therefore therefore be be advisable 10 to explicate It will ask the real real question question aa little little more clearly. clearly. It It inns: runs: "What is is the it that that calls calls on on us us to to think?" think?" What makes aa call call upon ms us that it by thinking, be are? think and, be we should should think who we are? and, by thinking, That which calls us to think in in this this way way presumably can to think calls us do so only only insofar calling itself, itself, on its its own, own, needs the calling as the insofar as do so What calls us to think, thus commands, that thought. and calls us to thus commands, think, thought. of is, brings our essential nature into the keeping of thought, essential the into is, brings keeping needs calls us us wants wants itself itself to to be because what calls needs thinking thinking because to its its nature. thought nature. What calls calls on us to to according to thought about according hus it cared that be itself think, demands for itself that it tended, cared for, husfor for, tended, think, banded by thought. thought. What calls calls in its its own essential essential nature, banded in nature, by to think, for thought. thought. on us us to think, gives gives us food for call thought-provok for What gives us food for thought thought-provokthought we call gives not is thought-provoking ing. But what is not just just occasionally, occasionally, thought-provoking ing. limited in some given and not respect, but rather rather gives not just gives just in given limited respect, start and hence food inherently and from the start for thought food for inherently thought is $e. This TMs is is thought-provoking per always--is that which is thought-provoking per se. always is that it gives us what we call And what it call most thought-provoking. gives thought-provoking. less than to us, is nothing to the gift it gives to think think about, us, is nothing less about, the gives to gift it enter thought. us to to enter itself-itself itself which calls calls on us itself thought. asks for what The question "What is thinking?" is called called thinking?" asks question it does does sense it the wants in the pre-eminent be thought to be wants to pre-eminent sense: thought about in to think about, not not just us something itself, only itself, about, nor only just give something to give us it but thought and thinking to us, it entrusts it first but it first gives us, thinking gives thought first joins essential destiny, thought as our essential to us us as joins destiny, and thus first thought to to and us to thought. us and appropriates thought. appropriates :
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Summary and Tran..caus£' arP. immersed in it. For we are is, that same reason, the of thinking to to poesy and to to the rP.Iation of science remains today utterly confused and in in essence concealed, particularly since thinking itself is is least familiar with the It would thus the origin of of its its own essential nature. It be "\Vhat is is called thinkbe possible to to regard the the question "What ing?" merely as for the the educational as a a well-chosen subject for the question "What "\Vhat purposes of of a a lecture course. However, the is at all all permissible to to put this this is at If it it is is called thinking?" is-if is into words-a world-historical question. Usually, Usually, the the name "world history" as universal universal hishisthe same thing as history" signifies the "world history" history" means the the tory. But in in our usage, the the word "world fatum that there w i.s world, is as as its its inhabitant. inhabitant. worldly and that man 25 The world-historical is it it that that calls calls OB on us us world-historical question, question^ "What is ?t ? asks: That which really does in what it to think?" is-in way does it is really way come to the man of to touch the ant era? era? of our Our explication of has unexpectedly unexpectedly driven driven of the the question question has MS to to consider the relation relation of of thinking us thinking to to science. science. We are are be prompted by an obvious scruple, can be briefly exwhich ex obvious prompted by scraple briefly "'What is is called called think thinkplained as follows. follows. The question plained as question "What ing?" unexpectedly assumes for us the mode we listed in for us the listed in ing?" unexpectedly first place, asks what is the first is it it to to which we give give the the place, which asks: ** name "thinking"? As we pursue it, give attention to we to attention it, pursue thinking**? give us what the word says. This leads us to the history of the to the leads of the says. history of terms. terms. The history signification of language,, language, however, however, is is signification of history of accessible only by historical investigation. And historical accessible historical historical only by investigation. and philosophical by an ancient ancient doctrine, doctrine, are are philosophical knowledge,. knowledge, by radically different different from each each other. other. radically Our concern with what words tell tell us, us, meanwhile, meanwhile, would solid grounds for secure solid for the ways of thought. But can can the ways of thought. grounds thinking, knowledge of of supra-Mstorical knowledge thinking, the philosophical, philosophical, supra-historical on eternal truths, ever be grounded historical findings? historical truths, grounded findings? :
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This objection, our entire enterprise even threatens our objection^ which threatens in get it it out out of of the the way? way? We \Ve do do its first first steps-how how will in its will we get steps all to to get not want at all this scruple out of the way. Let us, this out the of Let us, get way. scruple it to to stand meanwhile, the way way on which it it comes stand on the meanwhile^ permit permit it us. For it it could be that this way way is is no longer longer aa way. way. to to meet us. that this Anyway, it might be considered advisable not to instigate a it advisable not to a Anyway, might long-winded discussion of the relation philosophy the relation discussion between philosophy long-winded and science, through at at least least aa few steps until we have gone science, until gone through of thinking?" And yet yet that the question called thinking?" of the is called question "What is question may even be such that it will allow us to to go go it will never allow us question may through, instead requires that settle and live but instead that we settle down live requires through^ within it. it.
LECTURE
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·-· '\Vhile tell us, to attend to While trying let the to what words can tell us, we let trying to relation to remain an open question. The findings to philology open question. philology findings of philology us a clue occasion. But clue on occasion. in any case give may in any case philology may give us this does not mean that of philology, philology, taken taken in in that the findings findings of themselves as judgments of of aa science, science, must constitute constitute the judgments as the the foundations on which we proceed. proceed. Whatever philology philology first to it have must has to say must first be given to it historically; it it say historically 9 given to reached philology by pre-scientific ways leading up to the by pre-scientific ways leading up philology a until is history of language. Not until history is already given, history language. history already given, and only only then, of that that history history become the the sub subthen, can the data of ject matter of written history, history, and even then the data data al alject ways by their their nature what they they are. are. Here is is where ways remain by we take our clues. clues. In In order to to perceive perceive a clue, clue, we must first first be listening listening ahead into into the sphere sphere from which the due clue comes. To re receive ceive a clue is is difficult, difficult, and rare rare--rarer know, rarer the more we know, and more difficult difficult the more we merely merely want to to know. But clues clues also also have forerunners, forerunners, to to whose directives directives we respond respond sooner sooner and more easily, easily, because we we ourselves ourselves can can help help pre prepare them part part of the way. way. pare What is is it it that is is named with the the words words "think/* "think," "think "thinkToward what ing," "thought"? sphere of the spoken word of the ing," "thought"? sphere spoken word do do they they direct direct us? A thought thought-where is it, it, where where does does it it go? go? where is in is need of the Thought is in memory, the gathering of thought. of Thought memory, gathering thought. 138 138
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The Old Old English English thencan, thencan, to to think, think, and tlumcian, to to thank., The is are closely related; the Old English noun for thought is for the Old are closely related; English the thane or or thane thonc--a thought, aa grateful grateful thought, and the a thought, thane expression of such a thought; today it survives survives in in the the plural of a it such 5 today thought expression thanks. The The "thane/ "thane," that that which which is is thought, thought, the the thought, thanks. implies the the thanks. thanks. But perhaps perhaps these these assonances between implies thought thanks are superficial and contrived. contrived. In In any any thanks and are superficial and thought ward the case, they still do not is designated by the word still do not is show what case, they designated by "thinking., "thinking." Is thinking thinking aa giving giving of of thanks? thanks? What What do thanks mean Is here? Or do do thanks thanks consist consist in in thinking? thinking? What does thinking here? here? Is Is memory memory no more more than than aa container container for for the the mean here? in reside itself thoughts of thinking, or does thinking itself reside in does or of thinking thinking^ thoughts in the memory? In asking these questions, are moving in we are these In moving questions, memory? asking area of of those those spoken spoken words words that that speak speak to to us us from the the verb area "think." But let us leave open all the relationships all the leave let us "think. relationships between open those words-"thinking," "thought," those words "thinking," "thought/* "thanks" and "memory"-and question now to to the history history address our question "memory'* and address account written the of It gives us a direction, though us a words. It of words. direction, though gives still incomplete, of presumably wil will is still of that that history incomplete, and presumably history is always remain so. so. always We take speaking of those words the the that in the speaking the clue clue that take the is the "thane." But word decisively and originally telling is decisively originally telling this meaning still still left over over the current meaning does not mean the this word does A in thought of the word "thought." our present in our thought "thought." usage of present usage root usually means an idea, a view or opinion, a notion. The root a idea opinion, usually think or or originary all-gathering thinksays the gathered, gathered, all-gathering originary word says: root ing that recalls. in the sense of that telling in recalls. Thinking, that telling root Thinking, ing that to word is almost closer to the origins than that closer almost is word "thane," origins "thane," thinking heart which Pascal, the heart of the Pascal, centuries later and even thinking of at to mathematical thinking, then in conscious conscious opposition then in thinking^ atopposition to tempted retrieve. to retrieve. tempted to of sense of the sense Compared root thane, the root with the thane, thought thought in the Compared with turns out to be aa reduction logical-rational representations turns logical-rational representations the imagithe and of the word that beggar of an impoverishment and an imagi beggar the impoverishment the stunt the to share its done has nation. Academic philosophy has done its share to stunt nation. Academic philosophy 1
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word-from which we may gather that conceptual definitions of terms, while necessary for for technical and scientific purposes, are by less adad10 assure, much less by themselves unfit to vance, the soundness of of language, as are generally as they are assumed to to do. do* But the word "the "fl thane" does not mean only what we call aa man's disposition or or heart, and whose essential nature we can hardly fathom. Both memory and thanks move and have their being in in the did not not the thane. "Memory" "Memory" initially did all mean the at all the power to the to recall. The word designates the whole disposition in a steadfast intimate in the conof a intimate conthe sense of centration upon the essentially speak to to us the things that essentially in us in every thoughtful meditation. Originally, "memory" "memory" means meditation. Originally, as much as concentrated abiding abiding with with as devotion : a a constant concentrated something--not just with something that has passed, but not that has just something* passed, but something in the in the same way with what is present with may and with is what way present may come. What is to come appears appears in in the the is past, past? present, present and to its own present being. oneness of its being. as memory-the Inasmuch as concentration of of our our disposimemory' the concentration disposi does not let tion, devotion-does let go go of of that that on which it it con contion, devotion is centrates, memory is imbued not just with the quality of not with the centrates, memory Just quality of essential recall, recal1, but equally equally with the the quality quality of of an unrelinunrelinquishing and unrelenting unrelenting retention. retention. Out of of the the memory, memory, quishing and within the memory, memory, die the soul soul then pours pours forth forth its its wealth wealth of of visions of images images-of visions envisioning envisioning the the soul soul itself. itself. Only Only now now, within the widely widely and deeply deeply conceived conceived nature nature of of the the memory, the the contrast contrast emerges emerges between oblivion oblivion and and reten retenmemory, tion, what the the Romans call call rnemaria memoria tenere. tenere. Retention Retention by by tion, mem&ria memoria refers refers as as much to to what is is past past as as to to what is is present present and to to come. Retention is is mostly mostly occupied occupied with with what what is is past, past, because because the the past past has got got away away and and in in aa way way no no longer longer affords affords aa lasting lasting hold. hold. Therefore, Therefore, the the meaning meaning of of retention retention is is subsequently subsequently limited limited to to what what is is pasty past, what what memory memory draws draws up, recovers recovers again again and again. again. But But since since this this limited limited refer referup, ence ence originally originally does not constitute constitute the the sole sole nature nature of of mem memthe need to a name ory, the need to give to the specific retention and to the specific retention and ory? give :
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is past recovery to the the coinage: re-calling recovery of what is past gives gives rise to memory-remembrance. remembrance. memory The is imbued with the the original Hie originary originary word "thane" is nature of memory: the gathering of the constant intention memory the gathering of the of in present present being, being. Intenthat the heart of everything heart holds holds in everything that tion the inclination "-ith is understood in tion here is in this this sense: sense; the which the inmost meditation of of the the heart heart turns tums toward all all that inclination that is not within its own in being-the the is in inclination that not is within that is its being control not necessarily necessarily be be first first en entherefore also also- need not control and therefore acted such. as such. acted as The "thane," so understood., understood, is is by by the the memory "thane," being memory so being the same token also designates. In In also what the the word "thanks" designates. giving thought to to what it it has and the heart heart gives thanks, the gives thought giving thanks, what it thought thus being is. The heart, and thus it is. thus giving heart, thus being giving thought memory, gives itself in thought to that to it is held. which held. to that to it in is itself memory, gives thought It thinks of itself as beholden, not in the sense of mere the sense of of itself as not in It thinks beholden, submission, its devotion devotion is is held held in in because its submission, but beholden because thanks owed for listening. Original thanking is the for being. is the being. listening. Original thanking rise to That thanks alone gives to thinking thinking of of the kind we gives rise as retribution in the know as the good good and bad sense, sense. retribution and reward in and as But thanking enacted by itself, as payment repayment, by itself, repayment, payment thanking too easily remains too in the the sphere sphere of of mere con coneasily bogged bogged down in business, ventional recompense, even mere business. recompense, Our attempt the words "thiaking/* "thinking," to indicate indicate what the attempt to serve to "thought," and "memory" say might serve to point point at at say "memory" might "thought/' un from whose of least toward the realm of speech unleast vaguely speech vaguely spoken speak. Those words those words initially initially speak. spoken sphere sphere those bring essential unity unity of of nature our situations whose essential to light light situations bring to eyes thing remains obscure above eyes can not yet yet pierce. pierce. One thing to the following all following question question: all else. it to else. We can reduce it Does the thane, memory, memory, and thanks characterization of thane, the characterization -not words, but in substance substance-not merely merely according according to the words, re the on stem or does thinking contrary restern from thinking, contrary thinking thinking, ceive originary theme thane as mem memessential nature from the origmary its essential ceive its ory ory and thanking? thanking? :
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WHAT IS CALLED THINK. lNG? CAI,1*2I> THINKING?
It may be It the question is is posed altogether inadebe that the quately, so be reached by by way of of so that nothing essential can be it. the words thane, thought, it* Only this much is is clear: what the memory, thanks designate is in essenis incomparably richer in tial content than the current signification that the the words tial the still have for for us in common usage. We could rest satisfied us in with that observation. But not do we now go go beyond beyond not only d0 it; the attention we have given to what those words tell us us the tell to it; has in in advance prepared us us to to receive from their speaking the substance substance expressed a directive which carries us to the us closer to in in those words. We shall accept the the words words "thinking," the directive directive from the "thinking/ .. thane," "memory," and "thanks," taken in their their origiorigitaken in and "thane," "memory/* "thanks," nary sense, and shall try to discuss freely the word shall to what the discuss freely nary try "thinking" language. Our discussion discussion us in in its its richer richer language. tells us "thinking" tells being more unbounded, but because will but will be be freer, not by because unbounded, freer, not by being our vision vista into the essential situations vista into the essential situations vision achieves achieves an open open we have mentioned, the possibility possibility of of mentioned, and gains gains from them the to what attention an appropriate bond. Our more careful attention to is careful is appropriate in the named in brings us us directly directly from the the the word "thinking" "thinking" brings first question first to the decisive fourth. to the fourth. decisive question as the original The "thane," memory, is is already already per per"thanct" as original memory what devotes it thinks vaded by that thinking back which devotes it thinks that by thinking to that that which is is to is pervaded pervaded by by thanks. thanks. to to be thought-it thought it is thanks we give When we give it for for something. something. We give give give thanks, give it for something we thanks to whom thanks for by giving thanks to him something by giving to thank for for it. it. The things for which we have to for thanks owe thanks things are not things ourselves. They They are are given given to to things we have from ourselves. us. receive many of many us. We receive many kinds. kinds. But the the highest highest many gifts, gifts, of and really to us us is is always always our our essen essenreally most lasting given to lasting gift gift given tial nature 7 with which we are gifted in in such such aa way way that that tial are gifted we are what we are through it. is why it. are only That is we owe only through why for this endowment, first and unceasingly. thanks for this endowment, first unceasingly. to in the sense But the thing given to us, in the sense of of this this dowry, dowry, is is us, thing given it is to th:inking. As th:inking, it is pledged to is there to be what is there to be thinking. thinking, pledged ;
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thought. of itself itself ever ever and anon gives that of thought. And the thing thing that for is what is food for thought most thought-provoking. In In is the the most thought is resides the real real endowment of it resides it of our our nature for for which we owe thanks. thanks. How can we give endowment, the the gift of of for this endowment, give thanks for to able being able to think what is most thought-provoking, more is being thought-provoking, fittingly thought to the the most most thought-pro thought-proby giving fittingly than by giving thought to voking? The supreme thanks, then, be thinking? would be supreme thanks, then, voking? thinking? And the thanklessness, thoughtlessness? Real the profoundest profonndest thanklessoess, thoughtlessness? Real then, never consists in that ourselves come bearthanks, in consists we that ourselves bear thanks, then, ing with gift. gift. Pure Pure thanks is is merely repay repay gift ing gifts, gifts, and merely gift with rather think-think is really and that we simply rather that think what think and is simply really solely thought. is there there to to be thought* solely given, given, what is All last in in the the essential essential realm realm All thanking first and last thanking belongs belongs first But of thinking. of thinking its thought thought to to what is is to to devotes its thinking. thinking devotes to be thought, to that which in itself, of its accord, wants that in of own its wants itself, thought, accord, to innately demands that that we to be thought about and thus thus innately thought about to it. it. When we think what is think back to is most thoughtthoughtthink properly. provoking properly. When we, we, in in thinking, thinking, are are provoking we think gathered the most thought-provoking, thought-provoking, gathered and concentrated on the all recalling thought is then we dwell where all gathered. recalling thought is gathered. The gathering of thinking back into be into what must be back gathering thinking is what we call call thought is the memory. memory. thought We do not understand this any longer longer in its com comthis word any in its are the of mon meaning. Instead, we are following the directive of directive Instead, meaning. following the ancient word. And we take it it by by no means only only in in the the sense of written history. sense of heeding what is is called called by by history. We are heeding is time in it, in at the same name in and what is unspoken in it, and at the it, it, unspoken all that that has meanwhile been said are keeping are said about in view all keeping in thinking as thanks and as memory thinking back. back, as thanks as and memory thinking thinking
Summary Transition Summary and Transition What is time we shaQ shall take take the the quesis called catted thinking? pte$rthinking? This time the What does tion and ask : does the word ask in the listed first, tion in the sense sense listed first, :
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"thinking" say? Where there is is thinking, there are are rethoughts. By thoughts we understand opinions, ideas, reBy flections, propositions, notions. But But the the Old Old English word "thane" not only in in terms of of "thane" says more than that-more not the but something differdifferthe usual meaning mentioned here, but ent; and different not not only by by comparison with what went before, but different in in that it it is is decidedly dis disin nature, in tinct inmost tinct and also decisive. The thane means man's inmost mind, the of die heart, the core that innermost essence of the heart's core, man which reaches outward most fully fully and and to to the the outerouterthat, rightly considered, the most limits, and so so decisively decisively that, rightly considered, the idea of world does does not not arise. arise. of an inner and an outer outer world When we listen in its its basic basic meaning, meaning, the word thane m listen to to the we hear the two two words words : thinking thinking and and at once the essence of the hear at once the essence of readily suggest themmemory, thinking and thanks, which diemthanks, readily suggest memory, thinkiBg selves in in the verb "to "to think." the verb think/ thmc the heart's The thane, is the the gathering gathering of of all all that that heart's core, core, is f concerns us, all that care or all that concerns all that we care for, all that touches us insofar touches us insofar us, as we are, as human beings. as touches us us in in the the sense sense are, as "beings. What touches that it it defmes defines and detennines determines our nature, that nature, what we care care for, for, call contact. For the we might call contiguous or contact. the moment, the moment, the might contiguous strike as word may strike us as odd. But it grows out of the subject odd. of it out the may subject grows it expresses, and has long been spoken. It matter it is only only expresses, spoken. It is long that we fail fail too too easily that is spoken. spoken. to hear what is easily to of and object, there there is is in in our our Whenever we speak of subject subject object, speak an thoughts a project and a base, oppositeness-there is there is base, project oppositeness thoughts contact in in the widest sense. always It is is possible possible that that the the sense. It always contact touches touch thing which touches us and is in touch with us if achieve us is in with us if we achieve thing our humanity, by us us constantly constantly and and humanity, need not be represented represented by it specifically. But even so it is concentrated, gathered toward so is specifically. concentrated, gathered toward In a a certain certain manner, though not not exclusively, exclusively, us beforehand. In manner, though ourselves are are that we ourselves that gathering. gathering. The gathering of what is is next to to us us here here never never means an an gathering of after-the-fact collection collection of after-the-fact basically exists, exists, but but the the of what basically ?
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all our doings, the tidings the tidings of of what we tidings that overtake all to beforehand are being human beings. are committed to beforehand by by Only in contiguity are by nature gathered in Only because we are by nature can we remain concentrated is at at once present and concentrated on what is to past and to come. The word "memory" past "memory" originally means this incessant incessant concentration this contiguity. la In Its its original concentration on contiguity, telling as much as as devotion. This This sense, memory memory means as telling sense, word possesses the special tone of the pious and piety, and the tone of the possesses special pious piety, designates the devotion of prayer, only because it denotes the devotion of it designates prayer, only the all-comprehensive of concentration concentration upon the the relation of all-comprehensive relation holy unfolds in in memory, memory, which thane unfolds holy and the gracious. gracious- The thane persists as devotion. Memory in this originary later as devotion. in this persists Memory originary sense later loses its loses its name to denomination, which now to a a restricted restricted denomination^ signifies to retain retain things things that that are are the capacity capacity to signifies no more than the in past. in the the past. But if in the the light light of of the the old old if we understand understand memory memory in word thane, memory and thanks thanks thane, the connection between memory will dawn on us at at once. once. For in in giving will giving thanks thanks, the the heart heart in in recalls it remains and thought recalls where it remains gathered concenconcenthought gathered that is is where it it belongs. This trated because because that trated, thinking that that belongs. This thinking recalls in in memory is the thanks. recalls the original thanks. memory is original The originary allows us us to to hear hear what the the originary word thane allows cor of us. word "thinking" tells us. This of hearing cormanner tells hearing "thinking" to the essential essential situation situation which the the word thane responds responds to of hearing designates. hearing is is the the decisive decisive one. one. designates. This manner of calls for Through it, calls for, by it we understand what "thinking" by "tMnkiag" Through thane. The familiar way current usage, by by contrast^ contrast, of the the thane. current familiar usage^ way of not from to believe that thinking does leads believe that does not stem stem leads us to thinking arise out of thought, but that thoughts first arise out of thinking. that first thinking. thoughts thought, However, closely to to the the sphere sphere still more closely listen still However, we must listen " "thancy "mem that "memthe originary to us us in that appeals in the appeals to originary words "thane," ever and ory," "thanks." What gives us food for thought ever us for food "thanks." ory/ thought gives We take the again is the most thought-provoking. take the gift it gift it thought-provoking. again is the to what is gives is most tiiought-provoking. thought-provoking. by giving thought to gives by giving thought ?
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WHAT
WHAT IS IS CALLED THINKIN0? CAtl*B THI:NltiNG?
ill doing so, we In is most thought-proso, we keep thinking what is voking. We recall it it in in thought. Thus we recall in in thought to which we owe thanks for that to for the the endowment of our nature-thinking. As we we give thought to is most to what is thought-provoking, we we give thanks. To the most thought-provoking, we devote our thinking T0 the is not of what is Is to-be-thought. But this devoted thought is to something that we ourselves produce and bring along, fttaug? to repay gift with gift. When we think what is is most thoughtthoughtgift. provoking, we then give to what this most thoughtgive thought to tho^ughtprovoking matter itself gives us think about. thinking to think about. This thinking us to which recalls, and which qua thinking alone is true true alone is qua thinking thanks, does not nor be deserved, in order to not need to to repay, be in order to deservedly repay give thanks. Such thanks is remains is not a recompense;j but it it recompense an offering; offering do this offering do we allow allow that that only by by this offering; and only which properly gives food for thought to remain it is is food for to it remain what properly gives thought in its its essential essential nature. in give thanks thanks for for our our think thinknature. Thus we give is almost lost ing that is lost to to our language, language, and, and, so so ing in a sense that far as I can is far as I see, in our Alemannic usage. usage. see, is retained only only in When the transaction of a matter is is settled, settled, or or disposed disposed of, of, we say dialect that that it it is is "thanked." "thanked." Disposing Disposing say in Alemannic dialect does not mean here sending sending off, off, but the the reverse reverse: it it means to to the bring the matter forth and leave it it belongs. it it where This bring belongs. sort of is called sort of disposing disposing is thanking. called thanking. If of that If thinking thinking could could dispose dispose of that which ever ever and again again food for it into its own gives thought, dispose it into its nature, such gives thought, dispose nature, such be would the thanks thinking the highest thanks mortals can give. mortals can thinking highest give. Such thinking thinking would be the the thankful disposal disposal of of what is is most thought-provoking,, thought-provoking, into into its its most integral integral seclusion, seclusion, aa seclusion seclusion where the the most thought-provoking thought-provoking is is invulner invulnerits in ably preserved in its problematic being. Not one of us here here one Not of us ably preserved problematic being. would presume presume to to claim that that he is is even even remotely remotely capable capable of of such thinking, or even a thinking, or a prelude prelude to to it. it. At the the very very most, most, we shall shall succeed in in preparing preparing for for it. it. But But assuming assuming that that some men men will will be be capable capable of of it it some some 7
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day, in the mode of of such thankful disposal day, of thinking thinking in this thinking then this at once be concentrated in the concentrated in the thinking would at recall recall which recalls recalls what is is forever forever most thought-provokthought-provok ing. dwell within memory-memory ing. Then thinking thinking would dwell memory understood in expression. in the sense of its its originary originary expression.
LECTURE
IV
l\femory inner disposition^ disposition, and Memory initially Initially signifies signifies man's Inner devotion. But these words are in the the widest and are used here in most essential sense. "Disposition," man's heart,? has aa heart sense. "Disposition/* larger meaning than that given to it in modem speech; it that in to modern it speech; it meaning given means not merely the sensitive side of sensitive and side of emotive human merely essential being consciousness, but the essential being of all all human nature. In, Latin it it is is called animus, animus as distinct In distinct from anima* anima. the de means fundamental In this anima dethis distinction, distinction., human terminant of every living being, including beings. every living being ? including beings. Man can be conceived as as an organism^ organism, and has been so so conceived for a long long time. time. Man so so conceived is is then ranked with plants animals ? regardless plants and animals, regardless of whether we assume that rank order to to show an evolution, classify the genera genera evolution or classify of organisms way. Even when man is is marked organisms in some other way. out as out as the rational living is still still seen seen in in a way way in in living being, being, he is which his character as an organism decisive-organism remains decisive though biological biological phenomena, phenomena, in the sense sense of animal and though vegetable beings, beings, may be subordinated to to that that rational rational and vegetable character man which personal of his life of of the the determines his life personal All to spirit. All anthropology to by continues be dominated the spirit. anthropology by the idea idea that that man is is an organism. organism. Philosophical Philosophical anthropology anthropology as as weU well as as scientific scientific anthropology anthropology will will not use use man's essen essential tial nature as as the starting starting point point for for their their definition definition of of man. If If we are are to to think of man not as as an organism organism but but aa ,
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we must first give human being, to the the fact fact that being, we give attention to is that being who who man is has his being by pointing to Ms to what being by and is, and that particular beings manifest themselves as as such is, particular that by such pointing. Yet that which is, does not complete and is not by pointing. exhaust itself what is exhaust itself in what is actual actual and factual at at the the given To all all that that is-which moment. To to all that conis which is is to to say, to al say, tinues to be determined by Bein~there belongs just as there as by Being much, even more, what can be, what must can be much, and perhaps perhaps more, 7 z$ in the past. be, is the the being who is is in in that be, and what is past. Man is he points toward "Being," and who can be himself only as be as points "Being/ he always and everywhere refers himself to what is. to is. always everywhere refers it has never been possible to In a way overlook altogether way it possible to overlook altogether this characteristic characteristic of this of human nature. nature. We shall soon see see where and how philosophy has found a place for this charhas for char a philosophy place acteristic trait trait in human nature. acteristic nature. However, still makes a it still However, it decisive difference trait of of the the living living being being decisive difference whether this this trait is merely included in "man" is our considerations as a distinin considerations as a distin merely or whether guishing living being bein~r superadded to the living guishing mark superadded is because it character this relatedness to what is, it is is the basic basic characteristic of man's human nature, is given its decisive role as istic its decisive role as the the nature, is given is not standard. And this this is not done where the the fundamental determinant of man's human nature nature is is conceived conceived as as anima anima,7 nor where it it is is conceived conceived as animus . AnimuSj .Animus, it it is is true, true, as animus. that inner of human means that striving nature which always always nature striving of is determined by, is by, attuned to, is. The Latin Latin word to, what is. animus can also also be translated translated with the the word "soul." "soul." "Soul" "Soul" in in this this case case means not the principle principle of of life, life, but that that in in which the spirit spirit has its its being, being, the the spirit spirit of of the the spirit, spirit, Master Eckehart's Eckehart's "spark" "spark" of of the the soul. soul. The soul soul in in this this sense sense is is what Morike speaks speaks of of in in his his poem poem "Think it, it, my my soul.** soul." Among contemporary contemporary poets, poets, Georg Georg Trakl Trakl likes likes to to use use the the Among word "soul" in in an exalted exalted sense. sense. The third third stanza stanza of of his his poem "The Thunderstorm" begins begins : poem y
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'\Vhat the the Latin word animus intends is is designated more fully in in the originary words "memory** "memory'' and 4i"thane.'' thanc." Here also is is lite the juncture along our way where we set set out to to take to the the sphere an even more essential step. That step leads to where tic the nature of of memory shows itself to to us us in in aa more primal manner--not just in in terms of of the the word, word, but but in in subdo not not claim that the the nature of of memory, memory, as as it it stance. We cto must now be be thought of, is named in the initial, primal in the is primal of, word. Rather, the the initial meaning of of the the ancient word gives us aa clue. The suggestions that follow follow up up this clue clue are are no us more than aa groping attempt to to render the the ground ground visible visible on which the of memory memory rests. rests. That attempt attempt is is supsupthe nature of ported by by something which which has appeared at at the the beginning beginning has appeared of Western thought, thought, and has has never never quite quite faded faded from its its of Western horizon. In the thing thing we commented In what direction does does it it point, pointy the Within the radius of of what the the on as the radius as the the nature nature of of memory? memory? at first it looks originary word "memory" designates, it still looks at first still "memory" designates, as though memory, in the sense of of heart heart and disposition, disposition, as the sense memory, in were nothing more than aa part of man's natural natural equipment. equipment. part of for something take it it for Thus we take so something specifically specifically human. And so it is-but it nor even primarily. -but not is not exclusively, eren exclusively primarily. defined memory We defined gathering of of thinking thinking that that the gathering as the memory as recalls. recalls. As soon as to this this definition, definition, we no as we give thought to give thought it or it. We follow to which longer follow that or before before it. that to stop with it longer stop definition directs directs us. us. The gathering the definition of recalling thought of recalling thought gathering is not based on a human capacity, such as as the is the capacity to capacity, capacity to remember and retain. that recalls can be retain. All that All thinking what recalls can be thinking in thought recalled in recalled lives in in that that gathering already lives thought already gathering which its keeping and keeps hidden beforehand has in its all that that keeping keeps hidden all remains to to be thought. thought. The nature of that which keeps keeps hidden safe and keeps hidden keeps safe lies in preserving, in conserving. The "keep" originally lies preserving, conserving. "keep" originally means the the custody, the guard. custody, the guard. the sense sense of of human thinking Memory, that recalls, Memory, in the thinking that recalls, ?
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dwells where everything gives food for for thought is is kept everything that gives in We shall call it in safety. shall call "keeping." It It harbors and and it the the "keeping." safety. conceals what gives food for for thought. "Keeping" alone gives us food is to-be-thought, what is ~ives is most thoughtgives freely freely what is to-be-thought, it frees it provoking, it frees it as a gift. But the keeping is is not not But the provoking, gift. is something that is apart from and outside of what is of Is something apart most thought-provoking. keeping itself is is the the most thought-provoking. The keeping thought-provoking thing, itself is its mode of giving-givitself its is modle of thought-provoking thing giv itself which ever and always is ing food for for thought. Meming itself always is food the human recall as the recall of ory, must be be thought about, of what must ory, as is most most thought-provok thought-provokconsists in the "keeping" of what is "keeping" of is ing. Keeping is the fundamental nature and essence of of fundamental nature and ing. Keeping memory. memory. to explain Our attempt as no more than than aa ca caattempt to explain memory memory as to retain retain shows that pacity ideas stop stop too too soon soon and and too too that our ideas pacity to with the immediate data. Memory is not just restrictively the data. immediate is not restrictively just Memory to think within part within which it it takes takes place; place; part of that capacity capacity to all thinking, and every rather, appearance of of what is is to-be to-berather, all every appearance thinking, find the open thought, open spaces in which they they arrive arrive and thought, fmd spaces in nieet 7 only of meet, of is thoughtwhat is most only where the keeping keeping thoughtthe provoking takes place. Man only inhabits the keeping of inhabits place. provoking only keeping of for what gives him food for thought-he does not create the he the does not create gives thought keeping. keeping. Only that which keeps can preserve preserv~preserve Only that safely can preserve keeps safely is to-be-thought. The keeping preserves by giving what is to-be-thought. keeping preserves by giving also protection harbor, danger. And from what harbor, and also protection from danger. is does the keeping preserve what is to-be-thought? to-be-thought? From keeping preserve oblivion. However, oblivion. is not not compelled compelled to to preserve preserve the keeping However, the keeping is in this in the oblivion of is most this manner. It It can permit the of what is oblivion permit The thought-provoking. What is our evidence? evidence is is evidence? evidence is thought-provoking. that what is and that since is most thought-provoking, what long since thought-provoking^ long for thought, in its forever its very very origin forever gives thought, remains in origin gives us food for withdrawn into into oblivion. oblivion. The question can have have the the least least arises how we can question then arises of is most thought-provoking. More pressknowledge of what is pressknowledge thought-provoking. ?
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is the ing the qut'Stion : in in what does the the essential nature of of ing stiU is past being and forgetting con::.ist? ·we We are are inclined, because we are are so m accustomed, toto St>e we see forgetting only as a failure to to as a to consider this failure a retain, and to defect. If what is most If a is thought-provoking remains forgotten, it not appear. It It II does not suffers an injury. At least, so so it it seems. la fact., the In the history of not by of \Vestem thought begins, not by is most thought-provoking, but by thinking what is by letting It remain forgotten. Western thought thus begins with it with an omis~ion, perhaps even aa failure. So it it seems, as as we as long as regard oblivion only as something negative. as a a deficiency, deficiency negative, Besides, we do not get the right course course here if we pass here if get on the beginning of vVestem ovf'r an essential distinction. distinction. The beginning of Western is not thought is the same as its origin. The beginning not the as its originis beginning is, the veil rather, an unveil that conceals conceals the the origin-indeed indeed an un rather, the origin avoidable veil. veil. If avoidable then oblivion oblivion shows shows If that is the that is the situation, situation, then different light. itself in a different The origin keeps itself concealed itself concealed light. origin keeps in the the beginning. begimmg. Yet all to be be made made, all these anticipatory anticipatory remarks which had to the nature nature of of memory memory and its its relation relation to to the the keeping keeping about the of what is is most thought-provoking, about the the keeping keeping and and thought-provoking, about about the forgetfulness, the beginning the origin-all and the all forgetfulness, beginning origin these remarks sound to these solUld strange strange to us, us, because because we have have only only just come close close to to the the things things and situations situations in in which what what just we have have said said finds finds expression. expression. But now we need to only aa few more steps steps along along our our to take take only to become aware that way, to that situations are expressed in what situations are in way expressed was said said which we find find difficult difficult of of access access for for no no other other reason reason than than their their simplicity. simplicity. At bottom, bottom, aa specific specific access access is is not not even even needed here, because because what must be be thought thought about about is is some someneeded here how close close to to us us in in spite spite of of everything. everything. It It is is just just that that it it is is still hidden from our our sight sight by by those those old-accustomed old-accustomed pre prestill hidden conceptions which which are are so so stubborn stubborn because because they they have have their their conceptions own truth. truth. We tried tried to to explain explain the the question question "What "What is is called called thinkthink;
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in respect of that that mode of ing ?" in of asking it It which we had ing?" respect of first place. listed in first What does the word "thinking" sigthe place. sig It now the essential context which is nify? speaks is evoked nify? It speaks in the the words thane, thanc recalling by by the recalling though~ thought^ thanks, memory. issues mentioned here do But the issues d0 not not speak directly to to us. They in is us. remain in what is unspoken and almost forgotten. They The explanation first question to explanation of the first question still presents itself to if it it had merely reminded us us as if us of of some old, forgotten merely heirloom of language. in this way call call the the word language. But can we in back into the spoken language? No! Then why do do we try spoken language? try at all to draw at all to attention the word word states, since we to what the attention to to concede that have to that the the treasures treasures of of language cannot be be artificial given artificial currency in a usage somehow refurbished? in a refurbished? given currency usage If that were what we hope If strive for, for 7 we would would hope and strive have to take language, too, for no more than an instrument than an language too, for that can be manipulated one way way and and now another. another. manipulated now one But language is tool. is not a tool. Language is not this and that, is is not is this and language that, Language else itself. not also something else besides itself. Language is language. is something Language language. this kind have the Statements of this the property property that that they they say say nothing to its its subject subject matter matter with with yet bind thinking nothing and yet thinking to supreme conclusiveness. The boundlessness with which such such boundlessness with supreme condusiveness. to sentences can be abused corresponds the infinity into the corresponds infinity into which they direct task direct the task of thinking. they thinking. We concede: concede: what is is spoken spoken in in the the word "thinking/* "thinking," "thane" remains for for us us in in the the realm realm of of the the unspoken. unspoken. When we hear talk talk of of "thinking/' "thinking," we do do not not only only fail fail to to think think of of what the word says says but do in in fact fact form altogether altogether different different ideas. meaning of of this this word "thinking" "thinking" is is not not deter deterideas. The meaning mined by by what is is spoken spoken and unspoken unspoken in in its its speech. speech. What the word "thinking" "thinking" calls calls by by name name is is detemnned detennined by by a different ask once once more "What is is called called different call. call. Hence we must ask thinking?"-and in this this sense: sense: what what has has been been understood understood and in thinking?" since since ancient ancient times times by by "thinking*'? "thinking"? Instruction on on what to to understand understand by by "thinking" "thinking" is is Instruction that? what is How does it by logic. "Logic"-what is that? does it get given given by logic. "Logic" get y
?
WHAT WHAT
154 154
IS CAIL&B CALLED TH1NEING? THINltiNG? IS
that way, that it it decides what is is to to be be understood by by thinking? Is Is logic perchance itself the the calling that calls on on us us to think? Or is is logic in in tum subject to to the the calling? \"\'hat is is to it that calls 0n on us us to to think? it The first first question, "What "\Vhat does the the word 'thinking' sig sigwe nify?," has directed us to the second, "'What have to the us has nify?/" ?" understood since ancient times by by the the word 'thinking'?" But the the second question CUB can be be raised only within the the conconBut text of of the the decisive fourth. We \Ve shall he be attending to to that that fourth question as as we now attempt to to deal with the the second, second. The second question runs; runs: what what, according to to the the so so far far prevailing doctrine of by of thinking, do we understand by title the .. thinking"? Why does this doctrine the title "logic"? have this doctrine does ? Why "logic"? "thinking* Such questions bring bring us us into into the the realm of of what is is fafamiliar, even most familiar. familiar. For thinking, thinking, this this always always rerean carries familiar mains the zone, because the familiar carries the because zone the real danger 7 danger to causes us air which causes to pass lightly of harmlessness and ease, air of pass lightly ease, to be questioned. over what really questioned. deserves to really deserves Some people because, after after the reference reference stirred up up because^ people get get stirred is in inaugural address "What is Metaphysics?" (1929), in my Metaphysics?" (1929) my inaugural who II keep on raising the question of logic. Those are question logic. raising lectures that course here today cannot know, of course, that since my lectures ? know, today lids title 1934 7 this "Logic," title "Logic" in the the summer of 1954, "Logic" "Logic/ given given in into the question conceals logic into transformation of logic conceals "the transformation question of is somesome a question the essential of language"-a essential nature of question that is language thing else again than philosophy of language. else philosophy again language. thing shall discuss discuss in subsequent that we shall Those issues, subsequent issues, then, then, that too strongly lectures, lectures, cannot be urged upon strongly and too often upon urged too in shall let let ourselves ourselves become inour reflection. reflection. Whether we shall in that its reflection by volved in clearing its path further, each that reflection path further, by clearing orer as for his it over as someor whether we shall shall pass some man for his part, part, or pass it to a done that decision with:: that belongs thing presumably done with thing presumably belongs to a decision few can which only the few can face. face. only the name "logic" The name is an abbreviation abbreviation of the complete The "logic" is complete title which, in Greek runs title in Greek, runs bW"M}p.7J e^wmjfiri A.O')'UC'J]-the Xoywof the underwhich, ? *
7
7
7
9
7'
PAli.T PART
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155 l55
standing that that concerns concerns the the AcJyc^. Xc).yo~. AcJyf A~ is is the the noun to to the standing verb Aey&i>. .XeyEw. Logic Logic understands understands Xlyeip AE-yEW in in the the sense of of AEyEIJ' verb '~"' icara Kani TWOS, n~, to to say say something about something. The somen about thing about which statement is is made is is in in such aa case which aa statement thing lies beneath beneath it. it. What lies beneath is is called in in Greek what lies 1moKE£JUVOv, in in Latin Latin subiectum. subiectum. That That about which the the AEyELJI states states something something is is the the subject subject of of the statement;
that which is is stated stated about about it it is is the the predicate. The The and that
l6yos-, as as Xeycar XfyEw rt TL itara Kani was, TWOS", Aoyos,
is the the assertion of of something about something. something. The what-about what-about of of every every statement is is about given. It It touches touches upon, upon, is is contiguous contiguous to to the statesomehow given. ment. It It is is part part of of the the contiguity contiguity in in die the widest widest sense. ment. Logic, as the doctrine of the >..~, considers thinking to to of considers as the doctrine the \&y$y Logic, be the assertion of something about something. According be the assertion of something about something. According to logic, logic, such such speech is the the basic basic characteristic characteristic of of thinking. thinking. to speech is In order to be possible in the first place, the first be in to such speech order for for such In place, the possible speech the said is something about something is said-the subjectabout which subject something something must be compatible and that that which is predicate--must compatible the predicate said is said-the into a in cannot be made into a unit unit in speech. Incompatible things things cannot speech. Incompatible and for by a spoken statement: take, for example, "triangle" statement: a take, "triangle" example, by spoken can is "laughter." The sentence "The triangle is laughing" cansentence laughing" triangle "laughter." it can not in the sense sense that it of course, can be said, It can said. It not be be said. course, in said, of But so. did words be pronounced as a mere string of words; we just did so. But be pronounced as a just j string The it says. it of what it in terms of be said said really, can not not be it can things says. 1be things really, in that "triangle" and "laughing" introduce evoked by that are are evoked "laughing" by "triangle" relation. The terms do their relation. into their something contradictory into something contradictory make aa declaration, contradict each other. They They thus declaration, but contradict make the proposition impossible. To be possible, the proposition impossible. propo possible, the propois sition self-contradiction. This is avoid self-contradiction. start avoid the start from the sition must must from is concon why contradiction must be avoided, that contradiction the law, avoided, is law, that why the think Only because thinksidered the proposition. of the tenet of basic tenet sidered aa basic proposition. Only as an ing an utterance, as >..6yo~, defined as is defined utterance, can the statement Xoyos, as ing is as a law of thought. its about contradiction perform its role role as about contradiction perform thought, that so that All been known, perhaps too long, so been has long All this this has long, known, perhaps long definiwe to give ourselves to allow ourselves we no no longer thought to the defmigive thought longer allow is
WHAT
WHAT IS HI Nit ING? IS CALLBD CAI*Em TTHIHEIHO?
156
tion of thinking as be sure, in of the in the the course of as ).~. X^yof To be history of Occidental-European thought it It was noted that this thinking, born of by logic, of the the >..6-y~ XiJya? and shaped by logic, does not cover everything and does not in every respect. not suffice in We did \Ve of subject matdid come upon subjects and whole areas of subject mat ter that demand a different thinking process ter process in in order order to to become accessible to to mental perception. But insofar insofar as as thinking is as X<Jyw .Ac)y~, a change of the is originally performed as of change thinking process can consist only only in transformation of of in a transformation the AOyO!>. Accordingly, the >..iyEw of the .Aayo!> develops the Myo^. Accordingly, the Xlyciy of Xoyos develops in to a 'SuiA.I.YEufJru.. StoXcyttr&u. Logic dialectic, aa Xoyo^ ).~ in the cuscusin the dialectic. For dialectic, Logic becomes dialectic. tomary form of is never unequivocal. never The of a proposition is proposition unequivocal. statement "God is may serve serve as as an example. example. the Absolute" is the Absolute" may The ambiguity is fforeshadowed by the the that is is here possible oreshadowed by possible is ambiguity that in stress difference a statement of this this kind kind can can difference in stress with which a statement of be pronounced: is the the Abso Absothe Absolute--or, is the Absolute or, God is pronounced God is lute. The first first sentence means: God alone lute. alone can claim claim the the the Absolute, distinction of being the Absolute. second sentence The second sentence being means : only absoluteness of of the the Absolute Absolute only by by virtue of the absoluteness is God essentially is statement "God is is the the Abso Absoessentially God. The statement lute" to have several lute" is is shown to several meanings. meanings. In In appearance, appearance, the the is a sentence is a simple proposition, a AOyO!> in the sense dea in the sense de Xoyosr simple proposition fined. fined. is not yet This is to discuss discuss whether the the ambiguity ambiguity yet the place place to of in logic, or whether of this this .A6yosis inherent in or the logicality the X0y09 is logic, logicality has of the .Aayo!>, the AOyO!> itself, has its grounds elseits Xoyo and thus the Xoyos itself, grounds else where. In any event, propositions such as is the such as our "God the is any event, propositions Absolute" do do not stay fixed stay fixed when we say say them thought thoughtfully, that that is, is, when we inquire inquire into into what they they assert. assert. Their Their fully, .A6yo~ says says only only what it it is is meant to to say say when it it goes goes through through Xoyos its its own Xcycw .AlyE£11 within and for for itself; itself; through through is is Bid8u1;7 the the "for "for itself" itself" is is expressed expressed in in Xeyecr&u, .AlyEufJru., the the "middle voice" voice" of of As .AlyEUJ. 8ta'AeyEu0ru., the the Xeyew AEYE£11 or or proposition proposition proceeds proceeds Xeyeu>. 8taXeycr#at back back and forth forth for for itself itself within within its its own domain, domain, goes goes .
?
:
:
?
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PAR.T II II PART
15? 157
through it, it, and and so so covers covers it it to to the the end. Thought now is is through dialectical. dialectical. vVe We
readily see see that that readily
all dialectic is by by its its nature logic,
all dialectic is
whether it it develops develops as as the the dialectic of of consciousness, ar or as as whether Realdialektik finally dialectical materialism. These, and Realdialektik finally dialectical too,? must always always be be aa dialectic dialectic of of objects, objects, which always too objects of of consciousness, consciousness, hence hence consciousness of of self means objects (or one of its germinal forms). In dialectic, too, thinking of its one In (or dialectic, germinal forms) is defined defined in in terms terms of of the the proposition, proposition, the the Xoyog, A.Oyos-. But But where is thought encounters encounters things things that that can can no no longer be be appre*apprethought by logic, logic, those those things things which which are are by by nature inapprehended by .
hensible hensible
still are are within within the the purview purview of of logic logic--as a-logical, as a-logical,
still
or no longer longer logical, logical, or or meta-logical meta-logical (supra~logical) (supra-logical). or .
Summary and Transition Transition Summary ask: ask the the ques quesis called called thinking?" ask "What is thinking?" We ask way: way 1. signify? does the the word "thinking" Whatt does 1. Wba "thinking" signify? 2. prevailing doctrine doctrine mean by by thinking? thinking? does prevailing 2. What does 5. to accomplish accomplish thinking thinking with for us to is needed for 5. What is essential essential rightness? lightness? into thinking? calls us 4. What is us into is That which calls 4. thinking? re These four differences we cannot refour questions, questions, whose differences hearse are nonetheless nonetheless one question. too often, hearse too unity question. Their unity often, are fourth listed in stems listed in the fourth place. from the the question stems from place. The question this fourth sets the standard. For this one it sets decisive one--it is the the decisive fourth is fourth question itself asks for the standard by which our the for asks itself fourth question by third The measured. to be nature, third is to a thinking as a nature, is nature, as thinking nature, the fourth. manner is to the fourth. The fourth questo is closest closest of asking manner of ques asking tion That which commands us to think, about That tion inquires think, That inquires about third us. which to us. The third question to entrusts thinking which entrusts inquires question inquires thinking must about us, it asks us what resources we must rally resources about us, it asks us what rally in order the third manner of asking to The third of thinking. to be be capable asking the thinking. The capable of will so far, question has hardly been mentioned so and that will mentioned been has far, hardly question
We
:
tion in in aa fourfold tion fourfold
:
WHAT
WHAT IS IS CALLED CALLED THIN It IN G
158 158
?
not change in what follows. Why? will become Why? The reason will if we now consider, in clearer if In a the kind of a short excursus, the of answer that the the question "\Vhat "What is is called thinking?" is thinking?" is trying to to find. \Ve We first see it clearly in in the the third question. see it question. It runs: what is It is needed, what are are the the resources we must to be capable of have, to of thinking with essential rightness? Tightness? The third question is to answer, of all ail to the most difficult difficult of is the answer, because here it to supply the answer by it is is least possible to by supply the giving facts and stating propositions. if we were to to propositions. Even if enumerate various things that that belong to essentially essentially right belong to right thinking, what is undecided : to is decisive decisive would still still remain undecided to wit, whether everything that belongs to thinking does inthat to does inwit, belongs thinking everything deed belong to already listened to it. to us us because because we have already listened to it. Such listening is always up to us alone. We ourselves is us alone. to must ourselves always up listening discover the the one and only the question discover to answer the only way way to question is called called thinking?" "What is in its third fonn. If do not not in third its If we do form. thinking?" find it it out, find is in vain. in that case all talk talk and listening is vain. And in in that case out, all listening to burn bum your I1 would urge lecture notes, notes, however pre preyou to your lecture urge you cise they be and the better. cise may be--and the sooner the better. they in which the the third third version version of of the the However, However, the way way in question is is answered throws light light upon upon the the answering answering of of the the question other three, because the because they, including the third question itthird three, they, including question it self are virtue of the self, are one single quE>stion in virtue of the fourth. Perhaps fourth. single question Perhaps the What is is called called thinking?" the question thinking?" is, is, as. as aa question, question, question "What us this this means that, that, when we ask ask: it, it, single and unique. unique. For us single we stand stand at at the the beginning beginning of of aa long long road road whose full full extent extent we can can hardly hardly envisage. envisage. But our our stress stress on the the uniqueness uniqueness of of this this question question does does not not mean that that we claim claim credit credit for for the the discovery of of an important important problem. problem. Commonly, Commonly, an inquiry inquiry discovery aims aims straight straight for for the the answer. answer. It It rightly rightly looks looks for for the the answer answer alone, and sees sees to to it it that that the the answer answer is is obtained. obtained. The answer answer alone, disposes of of the the question. question. By By the the answer, answer, we rid rid ourselves ourselves disposes of of the the question. question. The question, question, "What is is called called thinking?/* thinking?," is is of of aa differ different ent kind. kind. When we ask, ask, "What "What is is called called bicycle bicycle riding?" riding?" :
y
*4
PART
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II II
we ask ask for for something something everybody everybody knows. If If there is is someone does not not yet yet know what it it calls for, for, we can can teach himwho does it it Is is aa well-known matter. matter. Not so so with with thinking. It It only looks as as though though we knew what the the question really asks. The looks question itself itself still still remains remains unasked. unasked. The question "What ""'nat question called thinking?/* is thinking?," therefore, therefore, does does not not aim aim to to establish an an is called answer by by which the the question can be disposed of as quickly can be of as question as possible. and conclusively possible. On the the contrary, contrary, one one thing conclusively as and one thing only matters with this question: to make the the matters this to thing only question question problematical. question problematical. Even that that is is aa long Indeed it it remains remains questionoff. Indeed way off. long way underway on that that way. way. Perhaps Perhaps able able whether we are are now underway still not not capable capable of of such such aa thing. thing. How Howwe modern men are are still ever, this supposition means more than merely an admission this than an ever, supposition merely of our weakness. our weakness. of Thinking-more the attempt attempt and the the duty duty to to precisely, the Thinking more precisely, think-is era the high demands the is now approaching an era when think high approaching believed it which traditional it was meeting, meeting, and traditional thinking thinking believed it had to to meet, pretended untenable. The way way of of the the meet, become untenable. pretended it in the lies even now question "What is called thinking?" lies in the is called thinking?" question shadow of described in in this weakness. weakness. The weakness can be described of this four statements statements : Thinking knowledge as as do the the sciences. sciences. 1. does not bring 1 Thinking does bring knowledge 2. usable practical practical wisdom* wisdom. does not produce 2. Thinking produce usable Thinking does riddles. solves 3. solves no cosmic riddles. 5. Thinking Thinking 4. us directly power 4. Thinking does not endow us directly with the power Thinking does to to act. act. As long thinking to to these these four de*destill subject as we still subject thinking long as it. Both excesses excesses premands, shall overrate overrate and overtax it. pre mands, we shall to vent to a no longer customary modesty vent us us from returning customary modesty longer returning civilization that and to amid the bustle bustle of a civilization in it, to persist it, persist in Mid latest clamors for a fresh supply of latest novelties, and of for fresh clamors daily novelties, supply daily daily yet the the way way of thinking, thinking, excitement. And yet after excitement. chases after daily chases the of the question "What is called thinking?," reis called the way of the tMnking?/* re question way into era. mains unavoidable into the coming era. We can as we go unavoidable as coming go ;
:
.
WHAT WHAT
260 160
IS CALLED CALL ED THINKING? THINK lNG? IS
have n0 no foreknowledge of of what that era era will hold, but but itit isis possible to to give thought to to the the signs that that signal its its derivation and its its advent. Thinking is is the the most precursory of of all all precursory activi activiis of man in in this this era, era, when Europe's modern age age is just just ties of ties beginning to to spread over Hie the earth and be be consummated. consummated. Moreover, it it is is not not just aa surface matter of of nomenclature nomenclature whether we we look OKI on the the present age age as as the the end end of of modem modern times, or or whether we we discern that today today the the perhaps perhaps proprois times tracted process of of the the consummation consummation of of modem modern times is just just starting. The question "What "'What is is called called thinking?" thinking?" is is an attempt attempt to to reach that unavoidable unavoidable way way which will will lead lead to to the the most most precursory step. Indeed, the question is is prior prior even to to think thinkprecursory step. Indeed, the question it Thus ing, which is itself the most most precursory precursory step. step. it appears appears ing, which is itself the the kind kind to to which modern philosophy philosophy to be be aa question question of of the to lay claim looking for for the the most radical radical liked to it went looking as it claim as to lay which question-the question without presuppositions-which the question presuppositions question edifice entire the was to of entire edifice unshakable foundations of the unshakable to lay lay the But the aH future of of philosophy for all future ages. But the of the system of the ages. philosophy system is not without presupquestion "What is thinking?" is called is called presup thinking?" question positions. Far from it, it it is is going directly it, going directly toward what positions. Far would here be called presupposition, called would here be presupposition, and becomes involved in it. in it. is expressed the question The of the The decisive sense of decisive sense expressed when we question is call is the call us to to think?" Which is ask on us calls on it that "What is that calls ask "What is it that This question, one might say, This man's thinking? claims man's that claims might say, question, thinking? is by already that thinking something by nature something thinking is presupposes that already presupposes re to speak, so to that is maintained maintained and, and is is called called for, that is speak, reand, so for, and The question call. The tained the call. nature only its nature tained within within its question by the only by us into into thought?" "What already precalls us "What isis This This that that calls already pre thought?" to heed supposes that thinking, qua thinking alone, pays heed to that supposes thinking, qua thinking alone, pays the calling within it. the calling within it. whose occurrence whose an occurrence taken as Thinking, not taken as an is here here not then, is Thinking, then, is thinking Nor Nor is course to psychological observation. observation. is open course is to thinking open psychological 1
PART PART
II H
161 161
conceived merely merely as as an activity activity that obeys norms and a conceived of values. values. ThinMng Thinking can can be be guided by by validity and scale of scale if authority only if it has in itself a calling, directing it it to to it has in a authority only there is is to-be-thought. to-be-thought. The question "What ...What is is This This what there that calls calls on us us to to think?/* think?," if if that
asked with with sufficient urgency, brings us also also to to the the problem problem that that thinking, thinking, qua thinking, brings is essentially essentially aa call. call. is something is, is, and that that it it is is such such and such, such, is is what That something usually designate designate as as aa fact* fact. "Fact" "Fact" is is aa beautiful and we usually beguiling word. Prevailing Prevailing thought thought has has long long since formed beguiling firm views views on what it it means. These views views have have existed firm from that distinction, long long in in prepara preparathat moment on when a distinction, tion, into view-the distinction what someview between into the distinction came tion, on thing is, Tl. Ecrrtv, and that it is, Ecrrw. Later terminology l(nw. ri that Later it is, 0ra>, terminology thing is, distinguished between essentia existentia, essence and essentia and existentia^ distinguished existence. of the the explanation explanation which think of are to to think existence. What we are of the existence traditional existence of of aa fact, fact, is is some sometraditional thinking gives of thinking gives that dis we consider after that thing that can be decided only after consider that disonly thing first achieve tinction essentia first existentia and essenfia tinction by by which both existentia on what and their what authority, their determination. By authority, By is in what way grounds, is distinction made? How and in that distinction is that way is grounds, remainder thinking called to this distinction? The of the to called this distinction? thinking allows us once again of that distinction allows problematic again that distinction problematic nature of to precursory question the implications to fathom the question implications of the precursory "What calls to think?," calls on us to pre involving us prethink?," without involving the also maturely now in the mystery, and also fruitfulness, of the the in fruitfulness, mystery, maturely this is that that question. The presumption is we can always ask this always presumption question. can that way can in that question in aa thinking only in way, and only thinking way, only in question only pose in its its befitting the question problematic. befitting problematic. question in pose the The course lectures has brought course of of lectures brought us to the second way runs what, in needs to be developed. to needs the question in which the what, developed. It runs: question do in the so far customary and long since implicit and in the so far customary sense, do implicit sense, long itself we understand understand by betrays itself implicitness betrays by thinking? thinking? The implicitness is prein thinking we understand by that what we in the fact that the fact pre by thinking is title a sented a doctrine bearing the title on by handed on sented and and handed bearing by
on
:
WHAT WHAT
162
"logic." **logic*"
IS GAINED CALLED THINKING? THINKING? 1$
The doctrine of of thinking bears that title rightfully: for for thinking is is the the >..lyew of of the the XiJyc^. A~. This name here means to to affirm, to to predicate, something of something: **The "The moon has has risen." risen.,. To predicate does not of mean hE're primarily to to express in in speech, but to to present something as as something, affirm something as as something. something. Such prest•ntation and affirmation is is ruled ruled by by a conjunction conjrmction of the statement is is of what is is stated with that about which the made. The conjunction Is is expressed In in the the "as** "as" and the "about.'' constitutes a sentence. sentence. Every Every "about." The conjunction constitutes proposition Is is aa sentence. sentence. But not not every every sentence sentence is is a propoproposition. "What is thinking?" is is not not aa proposition, proposition, is called thinking?" though it it is is aa sentence--to wit, aa direct direct question. question. to wit, Every proposition proposition is facto aa sentence. sentence. But we need to to is ipso ipso facto Every a is statement give thought to the question every is whether to the every question thought be proposition-indeed, the statement at all can at all the statement whether indeed, proposition defined in as the the grammarians grammarians be bein terms of of the the sentence, sentence, as lieve. lieve. first verse Is verse of Matthias Matthias Claudius' Claudius' Is the the statement statement in the first 4i Even Song, proposition, or even a The moon has risen," S^ngj "The risen/' a proposition^ this statement? I sentence? Of what nature is I do not know. is this Nor do II trust matter. To say say that the discuss the matter. to discuss trust myself myself to statement "The moon has risen" is is part part of of a poem, poem, and thus is help us out of our pre preis poetry poetry and not thought, thought,, does not help that Claudius' dicament. The perfectly correct Claudius' remark perfectly statement is sentence does does not help help us is a verse and not a sentence as it what it to so means much, so long as it remains obscure it to say say much, long that the poetic statement gathers into a poem. Presumably a poem. Presumably poetic gathers shall never properly until we we shall is,7 rmtil poetry is properly think out what poetry is have reached far enough with our question: "What is question: enough it called thinking?" Once more it apparent how becomes apparent thinking?" much of a precursor is. this unique precursor this question is. unique question :
;
LECTURE
vV
·-· is called called thinking?** thinking?" in in When we ask our question question "What is
the second manner, manner, it it turns turns out that that thinking' thinking is is defined defined ia in the terms of of the basic character character of of thinking thinking is is con conthe A.6yo~. Xoyos. The basic stituted by propositions. stituted by propositions. When we ask our question is called called thinking?'* thinking?" question "What is first manner, in the first "thinking" directs directs us to to manner, then the word "thinking** essential sphere the essential devotion, and thanks* thanks. In sphere of memory, memory, devotion, the two questions, different sources questions, thinking emerges from different thinking emerges its essential essential nature. of its nature. One might tempted to to explain explain the might be tempted difference offhand in terms of of linguistic linguistic designation. designation. Among for the basic basic form of think thinkGreeks, the name for Among the Greeks, the name ing, the proposition, is Among ourselves, is A.6yo~. Xoyos, ourselves, proposition, Among ing, to in for the thing that is also concealed in A.6yoshappens the is also Xoyw happens thing to is word related the be "thinking." Linguistically, the is related to "thinking." Linguistically, ex this But thought, memory, and thanks. this explanation exexplanation memory, thought, plains so far, far, assuming any explanation explanation could be plains nothing assuming any nothing so stiH remains this fruitful this: why fruitful here. The decisive question question still is especially it that for Greek thinking, is it thinking, hence Western and especially re of European (and for of today), thinking reus (and today) thinking European thinking thinking ceives this day its essential to this essential character to ceives its day from what in Greek call is called A.iyew is called Xoyos? Just because at one time the callXeyeo* and A.6yo~? of the ing into thought took place in terms A.6yo~, logistics into Xoyosr, logistics place ing thought today all ideas into the global is developing by which all system by today is global system developing into are organized. organized. :
,
163 163
164 164
WHAT WHAT
IS CALLED CALLED THINKING? T HI N X. IN G ? IS
why does the the determination determination of of the the essence essence of of And why
thought not not take place in in terms tenns of of those those things things that that are are evoked in in the the sphere of of these these words words thane, thane, "memory/ "memory," ''thanks''-particularly since what what these these words words designate designate "thanks" particularly was in in Its its essential profundity profundity by by no no means means unknown unknown to to the Greets? Greeks? The differences differences in in the the essential essential sources sources of of the thinking to to which which we have have alluded alluded do do not, not, then, then, inhere inhere in in any way in the distinctive linguistic designations. Rather, distinctive in the linguistic designations. Rather, any way the one one and and only only thing thing that that is is decisive decisive for for what what even even still still the the for us us constitutes constitutes the the basic basic character character of of thinking thinking-the for is that AE')'EW of of the the Aoyos, Myo!>, the the proposition, proposition, the the judgment judgment-is that Myear call by by which which thinking thinking has has been called, called, and is is still still being being call called, into its long-habituated nature. nature. called, into its long-habituated When we raise raise the the second second question, question, what do we under understand by by thinking thinking according according to to the the prevailing prevailing doctrine, doctrine, it it stand looks at though we were merely merely seeking seeking historical historical first as as though at first looks information about what view view of of the the nature nature of of thinking thinking had information about still in come to to predominate predominate and is in force. force. But if if we ask ask the the is still in the that second is, in the unitary unitary second question question, that is qua second question, question qua context spoke, we then ask ask o which we spoke, the four four modes of of the context of fourth decisive the it in the sense of the decisive question. the sense in it ineluctably question. ineluctably is the calling Then the runs what is the question calling that has directed question runs: and is the into thinking still directing us is still thinking in the sense of the directing us into predicative Aoyos? predicative Myo~? in the sense of historical This is no longer This question longer historical-in question is it historic narrative it is an historic question. it is narrative history-though question. But it history though is some occurrence that it it represents sense that in the the sense is not historic in not historic represents of which various things as in the the course of of events events in as a a chain chain of things are about-among them this, that thinking after about are brought this, thinking among brought the of the the A.6yos the manner of currency. Aoyos achieved validity validity and currency. has directed directed the mode of thinking The question: call has "What call thinking question "What to of the A.6yos?/' is an historic, the of to the the >.kyew historic, perhaps Xlyo? Xoyos?/ is perhaps the our it determines our historic in the the sense sense that it historic question, question, though though in destiny. destines our nature to think that destines asks what what it it is is that It asks destiny. It and there turns turns directs it there, according to the A.6yo~, that directs it to the that there, and Xoyos, according 7
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to use, it to it use, and thus implies many possible turns. Thus definition of the nature of Plato's definition Plato's of thought is is not not identical with that of Leibniz, it is is the the same. They belong Leibniz, though it that both reveal one basic nature, which appears together together in that in different ways. in different ways* But the fateful to such thinkfateful character character of of being destined to that ing, and thus that destiny itself, will never enter our horiing, destiny itself, 2son so so long as zon as we conceive the historic from the start only conceive the historic the long as an occurrence, as and occurrence as a causal chain of events. occurrence as a of occurrence, will it it do Nor will so conceived into to divide do to divide the the occurrences occurrence so those causal chain those whose causal chain is is transparent and transparent and comprehensible, that remain incomprehensible and others others that incomprehensible and opaque, what we normally call "fate." The call call as as destiny is is sa so far far from call "fate." normally being incomprehensible and alien to thinking, that on the the alien to being incomprehensible contrary must be be thought, and it always is precisely always is contrary it precisely what roust thus a thinking that answers to it. thus is is waiting for for a that answers it. to waiting thinking to be equal In order to to the question what, by prevailing to the equal question what, by is called we have doctrine, is called "thinking," simply to risk asking to doctrine, simply "thinking/* the the question. submit, deliver deliver our ourquestion. This implies implies:: we must submit, selves specifically to the calling that on us to selves that calls us to think calls specifically to calling after the manner of of the >..6yos-. after long as as we ourselves ourselves do Xoyw. As long set out from where we are, that we do not not set that is, as long as as as are, is, long ourselves to call open ourselves to the call and, with this question, get underthis open and, question, get under the call-just call' way shall remain blind blind to to so long just so way toward the long we shall of our nature. the nature. Yon You cannot cannot talk talk of of the mission mission and destiny destiny of blind. But a colors to to the a still still greater ill colors the blind. than blindness blindness is is greater ill than that it delusion. it sees, sees, and that that it it sees sees in in delusion. Delusion believes believes that the only while this this its its belief belief robs robs it it of of manner, even while only possible possible manner, sight. sight, The destiny nature shows of our fateful-historic Western nature our fateful-historic destiny of in in this rests upon upon itself that our sojourn this world rests itself in in the fact that the fact sojourn thinking, even where this sojourn is determined by the is determined this sojourn by the thinking, Christian cannot be proved proved by by think thinkf aith Christian faith-faith faith which cannot it faith. is ing, nor is need of proof because it is faith. of because is in in proof ing, discern the But this, the destiny destiny of of our nathis7 that that we hardly hardly discern
166 166
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ture, and therefore pay no heed to 10 the the calling that has called us to to thinking according to to the the A~, AJyi>9, flows from still another source. The influence of not up to us. us. is not of that source is up to But we are are not for for that reason excused from admitting that our understanding and explaining, our knowledge and our intelligence--that our thinking still remains totally withtotally without mission in in terms of of its of the the destiny of its own being. being. The more completely our thinking regards itself merely in merely in of its terms of and historical its own comparative written written history, historical history in this sense, the in fatelessthe more decisively it will will petrify in fatelesspetrify in decisively it arrive at the artless, fateful relation ness, and the the less it it will will arrive at the artless, fateful relation to the to been directed the calling by directed to to the the by which thinking 'thinking has been basic character character of the A.&yo~. of the X<Jyos* in a Our age rages a mad, to conconmad, steadily steadily growing rages in craving to growing craving ceive history in history, as in terms of of universal universal history, as an occurrence. occurrence. Its frenzy is exacerbated fed by by the the quick quick and easy easy Its exacerbated and fed frenzy is availability of presentation. presentation. This This of sources sources and means of availability of like an exaggeration, but is a the fact sounds like is a fact: the unexpressed unexpressed exaggeration, all and everything everything in in terms terms archetype archetype of the portrayal portrayal of all is that of universal history that is palatable today is the illustrated is the illustrated history palatable today weekly. Umveisal Universal history, history, operating the most com comweekly. operating with the assumes that a that a comparative comparative portrayal portrayal of of prehensive means, prehensive means, the the most varied varied cultures, ancient China to to the the Aztecs, Aztecs, cultures,, from ancient to world history. can establish establish a relation relation to history. This world history, history, is the not a of but world rather the the destiny of rather the object however, is however, destiny object established established by by conceiving conceiving world in in terms tenns of of universal universal his histhe thus: occurrence, to to be be presented presented from every every tory, thus: the occurrence, tory, angle, of of every every human achievement and failure failure that that can can angle, in in any any way way be found out. out. World history, history, however, however, is is the the destiny destiny whereby whereby aa world world shall never never hear hear that that claim claim of of the the lays claim claim to to us. us. We shall lays world's world's destiny destiny while we are are engaged engaged on on world-historic world-historic-which in in this this context context always always means means universal-historical universal-historicalWe shall voyages. shall hear it it only only by by giving giving heed heed to to the the simple simple voyages. calling of of our our essential essential mission, mission, so so that that we we may may give give it it calling 7
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thought. thought.
The The most most precursory precursory attempt to to pay pay attention to to this way way is is the the question question "What "What does call on on IB us to to think?" Note that that we say say: the the question. question. Note But even even when we ask ask what what the the call call to to think according But to the the Xoyos >.6yo~ is is-must not even even then then g0 go back to to the early must we not to ages of Western thinking in order to comprehend what call call thinking in order to ages of this thinking thinking to to begin? begin? This This,? too too, seems to to be be only directed this directed a narrative-historical narrative-historical and besides besides very very risky risky question. After a all, little about the early thinking of of the the Greeks, all, we know little about the early that little little only only in in fragments fragments,? and these fragments of of and that disputed meaning. All have left of the works of the the we have left of the of All works disputed meaning. decisive early early thinkers thinkers can can be be put put in in aa pamphlet of of not more decisive than thirty thirty pages. pages. What does does that that amount to, to, compared than with the the long long shelves shelves of of voluminous voluminous tomes tomes with which the the with works of of later later philosophers philosophers keep keep us us occupied? occupied? works Inevitably it look as as though though die the attempt attempt to to ask ask it begins to' Inevitably begins to look man the question "\Vhat is called thinking?" in the second manin the second the question "What is called thinking?" ner to no more than aa historical historical consideration consideration also amounts to ner also let We shall Western of of Westem philosophy. shall let it it go go of the beginnings of the philosophy. beginnings indifferent to at to that that impression, impression, not because because we are indifferent that not at that, but by talking talking about it it instead instead it cannot be dispelled because it but because dispelled by of setting out on the way of our question. the way of of setting out question. our Western What is that calling is that calling which commends still thinking its own proper to its beginnings y and from there still proper beginnings, thinking to of thinkers its way? thinking its way? The thinkers of directs on even today's directs even today's thktking of of the fateful beginnings of Western thought did not, of the fateful beginnings not, thought course, raise the question of the calling, as we are trying the raise trying calling^ question course, that rather is rather to the beginning is that do now. What distinguishes to do beginning distinguishes re those thinkers experienced the claim of the calling by those thinkers experienced calling by remust a sponding it in in thought. to it destiny, thought. But with such a destiny, sponding to catt they not also have come to comprehend explicitly the callcome to have also not explicitly comprehend they its way? ing that starts their thinking on its We may assume their starts that way? thinking ing its way only out on its is sent sent out so, because any so simply only thinking is any thinking simply because for food which when that which gives food for thought that is addressed addressed by it is when it thought gives by this address, In this as which is is to-be-thought. as that that which however, the address, however, to-be-thought. In :
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WHAT IS CALLED THINKING? CAtf*E THINHING?
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source of not in in its its full radiradiof thP the call call itself appears, though not ance nor under the the same name. But before inquiring about the calling that encompas~f.'s all al Western and modem European thinking, we must try to listen to to aoa an early saying try to which gives us evidence how much early early thought generally responds to it, or or giving giving it it to a a call, yet yet without naming it, thought, as than to to recall recall as such. Perhaps we need no more than this one testimony in give the the fitting, fitting, that that is, is, aa in order to to give restrained answer to of the the initial initial calling, calling. to that question of The doctrine of called logic logic because because tMniing thinking is called of thinking is develops in the A.iysv of the A.6yos. are barely capable We are the the in Aoyos. Xfyw of barely capable of time this this was not not so, so, that that aa of comprehending that at at one time order to to set set thmking thinking on on the the calling became "needful" in order "needful" in way of the }u)yos into the 'Al:yEJ.J/. fragment of of of the into the A ParmenXlycw. Ai&yos way fragment ides, 6,? begins begins with with these these the number 6 has been given idcs, which has given the A.lyew 'T'E JJOE£v T EOJI EPf£6'a.L." usual words : x_p;, TO TC r* 3*o?F JOF The usual xpi) X^yer %ppwu." translation of should both both say say and think think of the the saying is "One should saying is: that Being is." is." that :
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Summary Transition Summary and Transition to the question The answer to is called called thinking? thinking?" is, is, question "What is of course, a proposition proposition that that could could be course, a statement, statement, but not a f orxned into into a sentence with which the formed the question question can can be be put put as settled. settled. The answer to aside as to the aside the question question is, is, of of course, course, an it speaks utterance, a correspondence. correspondence. It follows It follows utterance, but it speaks from a in its the calling, question in its problematic, problematic. calling, and maintains the question we When we follow the calling, do not free ourselves of of not free do ourselves calling, is being asked. what is asked* being' The question or ever. ever. If proIf we pro question cannot be settled, settled, now or of what is ceed to the encounter of is here here in in question, question, the the call callin fact fact only ing, only more problematical. problematical. ing, the question question becomes in When we are questioning within this problematic, are this problematic, we are questioning 7'
thinking. thinking. itself is is a way. We respond to Thinking the way way only only by by Thinking itself way. respond to the
PART PAMT II
169 lit
remaining the way in in order underway. To be underway remaining underway. underway on the clear the way-that to is 10 to is one thing. The other thing is to clear way that is take a position the road road,? and there make position somewhere along the conversation about whether, how, earlier and )ater whether, and how, stretches may be different, in their differstretches of the way way may different, and in ence might even be incompatible--incompatible, that is, is, for for might incompatible those who never walk the way, those nor ever ever set set out out 0n on it, it, bat but way nor merely up a position outside it, there forever to foroutside to for merely take up position it, mulate ideas the way. way. ideas and make talk talk about about the to get In order to underway, we do have to set set out. out. This This is is do to hare get underway, meant in a double sense: thing, we have to to open sense for for one tiling, to the emerging ourselves of the the way way ourselves to prospect and direction of emerging prospect itself; on the way, that is, must take then we must get the that itself; and then, is, get way, the by which alone the way becomes a way. the steps alone the a becomes steps by way way. The way be traced traced from somewhere way of thinking thinking cannot be to rut, nor does does it it at at all all exist as as like a well-wom well-worn rut, to somewhere like such in it, and in other in any in no other any place. place. Only Only when we walk it, on fashion only, is we fashion, that is, by thoughtful questioning, are only, by thoughtful que$tionktg is what the move on the This movement is allows the the way. allows the way. to come forward. That the way way way of of thought thought is is of of this way to and of this nature is part of the precursoriness of thinking, this is part precursoriness tMnMng precursoriness enigmatic solitude, solitude, depends on an enigmatic precursoriness in turn depends sense. a unsentimental taking the "solitude" in a high, sense. word "solitude" in high, taking No thinker ever has entered into another another thinker's thinker's soli solientered into that all it is is only solitude tude. from its solitude that all thinking, in a tude. Yet it its only thinking, in or to the thinking hidden mode, that comes after after that that mode, speaks speaks to thinking that and assert to we went before. which conceive assert be before. The things conceive things to which the results are the misunderstandings of thinking, results of inisunderstandings thinking, thinking Only they they achieve achieve publi publifalls victim. victim. Only ineluctably falls thinking ineluctably not who do cation thought, and occupy those cation as as alleged those occupy alleged thought, think. think. is To answer the is called called thinking?" thinking?" is the question question "What is so as itself as to to remain underway. underway. This itself always always to keep keep asking, asking, so would seem easier to take take aa firm flrm posi posiintention to easier than the intention into tion; for adventurer-like, we roam away into the for the unknown. tion; adventurer-like, away ?
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Nevertheless, if If we are are to to remain undt-rway we must first of to the the way. The moveof all ill and constantly give attention to ment, step by step, is what is essential here. Thinking dears is is by its its own questioning advance. But this clearIts way only by its by ing of the way is curious. The way that is cleared does not not of is the is Ing remain behind, but is is proprois built into the next step, and is jected forward from it. it. of course, and very very often often Now it it always remains possible, of a way way of of this sort sort from actually is is the the case, that we dislike a the it hopeless or or superflu0..~:yEw, a thinking in the it a is a phrase Xeysr, saying, and not just just vapid ask again again : what about about the the talk then, II ask vapid talk-then, tree its lovely shape and all the other tree is is easier easier to to determine, its and all the other determine, lovely shape things this, that that the the tree tree is? is? that can be perceived--or or this, perceived things that If we stop If to say the phrase phrase: "The stop only only for one moment to say the tree is," it in in terms of tree the phrase phrase says, says, we have of what the is," saying saying it "is" said tree. already said "is" about the tree. are faced And now we are faced with already about this definite: what the clumsy but defmite: about this "is," "is," the question, question, clumsy it is to which it is not so so that according that the the tree tree is is not? not? Where according to in the tree tree or on the tree tree or in the tree, tree, is is this this thing thing or behind the "is of hundreds times named by by the "is"? We say "is" times daily, say daily, of course. And even if if we do not say course. say it, it, we constantly constantly and refer with the the auxiliary everywhere verb to to that that which is. is. auxiliary verb everywhere refer that we take fact alone, But can this take the the "is" so so Iightly lightly,.7 this fact alone, that itself has no that the word of kind of evidence that the itself constitute constitute any any to gravity? Who would have the temerity to deny roundly temerity deny roundly gravity? and on no particular ultimately this this auxiliary auxiliary that ultimately particular grounds grounds that and most difficult verb even name the gravest difficult thing the verb may thing may gravest that to be said? said? that remains to Let out the the "is," the phrase phrase strike out us for for the Let us the moment strike "is," and the it had not "the us assume it not yet yet been said. said. And "the tree tree is." is." Let us let us is well-shaped well-shaped; the the tree tree is is an tree is the tree now let us try to say: say the try to it to clarify to clarify it
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apple tree; the the tree does not not yield many apples. "Without %f the .. is" in in the the phrase "the "the tree i% is," these statements would the "is" fall into a void, taking along with them the whole science the fall a of botany. Nor Is is that all. alL Every human attitude to to someof thing, every human stand in in this or or that sphere of of beings, would rush away resistlessly into the the void if if the the "is" "is" did did not
speak. vVithout it, human nature could not not even rush away it, into the for the the "away" the void, because for **awaj" there must have been aa "here." the "is" "is" too too We note once more: the the fact that we take the lightly Is is no proof that the the "is" it names does not "is" and what it keep within it it aa weightiness that we can can hardly hardly ever ever weigh. weigh. But that we can can take this "is" so lightly lightly shows how much "is" so an illusion are in in the the constant danger of of illusion illusion-an illusion constant danger we still are deceptive because because it it does not not appear appear even to to all all the the more deceptive exist. exist. Yet the appearance appearance of of that that to derogate be rash to Yet it it would be derogate the danger's non-existence it were something something defective defective as if if it non-existence as and baneful. apparent indifferindifferbaneful. That appearance, appearance, and the apparent the hold ence of the "is" that goes with it, may only possiof the "is" only possi it, may goes bility the truth* truth. mortal men to reach the for mortal bility for The phrase infinite distance distance from is" keeps an infinite phrase "being "being is" the most com it holds empty platitudes. On the contrary, it holds comthe contrary, empty platitudes. intimation in the first all thinking, pletely fulfilled secret of all in first intimation of secret fulfilled thinking, pletely of of its statement. its statement. And still still the the question saying open whether the saying question remains open fact that of Parmenides demands no more than that we note note the fact of that at first, is. This is is what we assumed at that being first, on the being is. strength of the familiar translation. But every translation of the familiar translation. every translation strength first is an interpretation. Every interpretation is already already interpretation. Every interpretation must first all have entered into the matter of all into the subject entered into into what is is said, subject said, it presumably not as as it expresses. in our case is in case presumably expresses. Such entering entering is there to as entering of a tree. easy an orchard and there to speak of a tree. To easy as speak entering in the phrase into what is is" remains enter into phrase "being is said said in "being is" difficult for the uncommonly difficult and troublesome for the reason that that uncommonly we are within it. are already it. already
PART II
175
But before we enter saying of of Pannenides we enter into into the the saying have quoted, we must note that the saying is not not offered by by that the quoted, saying is Parmenides as the the expression of a he makes. of a demand fm expression is addressed Rather, to Parmeaides Parmenides himself. For addressed to Rather, the saying saying is there follow the the words: there soon follow words :
"-ref IJ.:vCJYya" *Va u· ; pierce The centaurs to the piercing piercing spear. spear. This This their nature to centaurs owe their life." piercing and path-breaking is part of "what gives life." is part and gives path-breaking piercing Hoelderlin, as one of of Ms his enigmatic enigmatic this light, in this it in sees it Hoelderlin 7 too, too, sees light, as 2 translations of Pindar fragments (Hell. V, 2, 272) 272) clearly translations of clearly fragments (Hell. V, be well he shows. There it says: "The idea of centaurs may well of idea shows. There it says a makes the of aa stream, the spirit of the idea of the idea stream, since the stream makes a spirit of that path originally border, by force,, on the earth that originally by force, path and aa border, in is therefore in Its is and gTOwing upward. Its image is and is pathless image growing upward. pathless is rich in rocks and grotthe of nature where the bank is the bank where of nature the place grot place toes. " toes. . . .." for the have shafts/ "It rock to to have the rock for the useful for "It is is useful shafts/ And for too be earth, furrows." We should be listening altogether listening altogether too earth, furrows." We should inter to we were were to interif we superficially, too little, and thinking little, if superficially, and thinking too "it is is necesneces pret the "it is here to mean only "it to mean here is useful" useful' "it the only pret than rock to the sary . . . " Shafts are no more necessary to the rock than no more are Shafts ..." necessary sary of wel the essence to furrows to the essence of welBut it earth. But it belongs to the the earth. furrows to belongs of water the come and being at home that it include the welling of water that it include home come and being at welling there is is here there is useful" "It is useful" says and the field. field. "It of the fruits of and the the fruits says here: 7
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an essential community community between between rock and shaft, between an within furrow and earth, within that realm realm of of being which opens and that furrow earth, up when the earth becomes a habitation. The home and the earth a becomes The up when dwelling of of mortals mortals has has its its own own natural site. But its its situadwelling tion is is not not determined determined first first by by the the pathless places on on earth. tion It is is marked marked out out and and opened opened by by something something of of another order. It From there, there, the the dwelling dwelling of of mortals mortals receives receives its its measure. From
Summary and and Transition Transition Summary
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1 trans e key word in in Parmenides* Parmenides' saying saying is is XP XP']. The key ?- We now transwith "it "it is is useful." useful." Even on on superficial superficial examination with the saying saying speaks speaks of of stating stating and of of thinMng thinking,7 of of being, being, of of the most the Being. It speaks of the highest the deepest, the and the deepest, Being. It speaks of the highest remote and the the nearest, nearest, the the most veiled veiled and the the most appar apparremote ent that mortal tale tell. This This gives gives us us the the occasion occasion and tale can tell. that mortal ent 7 too the right right to that the the word XP XJYIJ, too,? iiss spoken spoken in in the to assume that the ?? highest sense. sense. highest it is is and to let let a "To a thing thing be what it To use" means, first, to means, first, the used that how it requires that thing this way let it it be this is. To let it is. thing way requires we do so so by be by responding responding nature in its its essential essential nature--we for in be cared cared for the in the to to the the demands which the used thing thing makes manifest in sense this in given instance. Once we understand "using" "using" in this sense,y given instance. which is designates natural to to us, is more natural using designates us, and in which using it from we have already differentiated it aa human activity, already activity, is easily it is other with which it and readily with of acting other modes modes of readily easily acting from confused from utilizing, and from needing. confused and mixed up~ needing. utilizing, up as those things ^e^11 those maJ mean In In common common usage, things as XP1? may however, XfY11 usage, however, well. well. A of meaning A wide wide range generally to the nature belongs generally meaning belongs range of of the mystery from the arises of every word. This fact, again, arises from of every word. This fact, again, mystery of be that it two of language. admits of two things~ One, that it be things One, Language admits language. Language to available to of signs, reduced to aa mere mere system reduced to uniformly available system of signs, uniformly and as binding; be enforced enforced as everybody, form be in this this form and in binding $ and everybody, and one moment two, that language at one great moment says one unique at one that unique says great two, language beinexhaustible beremains inexhaustible thing, which remains one time time only, for one only, which thing, for
late it it late
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cause it it isis always originary, and thus beyond the the reach of of of any kind of leveling. These two pos...,ibilities of language two of any are so ~o far far removed from each otht-r that we we should not not be be are doing justice to to their disparity even if if we we were to to call call them extrf'me opposites. Cust.omary speech vacillates between these two two possible way~ ia in which language spt>aks. It It gets caught halfway. halfway. Mediocrity becomes the the rule. Commonness, Commonness, which which looks much like like custom, attaches itself to to the the rule. rule. Common Common speech puffs itself up up as as tie the sole sole binding rule rule for for everything everything at variance with with it it immedi immediwe say-and now every word at of translation The ately looks like an arbitrary violation. The translation of violation. an arbitrary ately of the word XP% XP77, likewise, likewise, appears arbitrary arbitrary if if instead instead of say saythe " ." ing should" say "It is useful . . . " "It is useful we "One say ing But the the time may may finally finally have come to to release release language language But to from the allow it it to remain of common speech the leash of speech and allow attuned to to the the keynote keynote of the lofty lofty statement it it makes makesof the a as without, however, rating customary speech as a decline, or decline, or without, however, rating customary speech a of as suffice to to speak speak of a lofty lofty will then no longer low. It It will as low. longer suffice still rated in least at statement, for too, is, at least in name, still rated by for this, by name, this, too, is, low standards. standards* low once to stress stress once to language? Why reference to this reference language? In order to Why this again are moving that we are language, which means moving within language, again that still moving on shifting ground or, still better, better, on the billowing billowing shifting ground or, moving of an ocean. waters waters of an ocean. its high is useful useful . . .." Xpr]: " Thought "It is significa high significaX/>i? "It Thought in its tion, that means: to admit into essential nature, and there into essential admit to that means nature, tion, to keep safely what has been admitted. To attune our ear to admitted. has been what to keep safely use is useto clarify we shall shall try this of the the word, this meaning clarify "it is try to word, we meaning of from Hoelderlin*s ful" means of two passages from Hoelderlin's poetry. two of ful by means poetry. by passages River" Ister River": One "The Ister the hymn from the One passage is from hymn "The passage is .
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44 have shafts, "It rock to to have useful for for the the rock It is is useful shafts, for the And furrows, the earth, And for earth, furrows, without stay." be without without welcome, It It would would be stay." welcome, without
PART FART
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19l
In this this passage, passage, the the "useful" an essential *usefuJT designates an IB This furrow. community of rock and shaft, earth and furrow. This essenearth and and rock of shaft,, community tial community community is is in in turn tum detemiined determined by by the the nature of of '"'eltial 4
come and and stay. stay. The welcoming, welcoming, and and the the staying, staying, are are what come marks the the dwelling dwelling of of mortals mortals on on this this earth. earth. But But dwelling, marks in its its tum tum, is is not not grounded grounded within within itself. itself. in ?
LECTURE
VIII
·-·
The other passage of Hoelderlin's poetry poetry is is found in in the the of Hoelderlin's hymn "The Titans": Titans" :
"For under the measure, the finn firm measure^ The crude, too, is useful, is useful^ crude, too, That the pure itself." pure may know itself/' "Under the firm measure" means for for Hoelderlin "under the sky." According to the late poem that begins begins "There late to poem that sky." According the the sky face blooms in blueness . . . , " face of sky is is the in lovely blueness /* loYely "Under himself. conceals place where the unknown God conceals himself. place the firmament," so conceived^ conceived, there is is the sky so firmament/' under the sky site earth. On earth earth itself itself there site where mortals inhabit inhabit the earth. is It cannot be derived is no firmament, firmament^ no firm measure. It earth ? especially from the earth, since the earth can never by by since especially itself habitable earth. earth. itself be habitable .
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". . . under the firm measure^ ". measure, too y is The crude, is useful." crude, too, .
*
is not an addition to The crude is pure. Nor does pure to the pure. does the pure have need of the crude. But the crude must be there there in in order that the pure to itself the pure as the itself as pure may become manifest to pure and is other, thus as that which is and thus may its have its own other, may being. "Under the firm measure," on the earth under the the earth the measure/* being.
194 194
PART II
195 IS5
itself can be the sky, pure only only as as it it admits the the the pure the pure pure itself sky, the its own essence to its crude there holds it. it. This close to essence and there This does crude close not by rights, because affirm the crude. Yet the crude exists by not affirm it rightness. so used with essential essential lightness. is being it is being so All this makes difficult difficult thinking. A mere dialectic, with All this thinking. No can never grasp its it. Besides, Besides, possible misinits Yes and No, grasp it. terpretations For neither neither are are we dealthreaten on all all sides. sides. For terpretations threaten ing here with a gross justification of the crude, by of the justification gross crude, taken by ing itself, nor does the crude appear merely in the role of a in the of a itself, appear merely to catalyst to bring forth purity, by itself. For, "under the forth itself. catalyst purity by For, bring firm the splendid splendid self-soverthere exists esdsts neither neither the self-sover firm measure" there eignty of the pure, nor the self-willed power of the crude, crude, of the the self-willed power of pure eignty each it uses. its counterpart it which uses. cut off off from its each cut counterpart Once more, " signifies signifies an admit admitthe "It "It is is useful useful . . .." more, the tance by which the habitation earth is is earth the essence, habitation on into the the tance into essence, by for granted that is, is, kept kept in in safety safety for to mortals, assured to mortals, that granted and assured in them. nature of "using" is concealed in is concealed of nature still deeper them. And aa still deeper "using" are We Rhine." of the stanza of the hymn "The are still the eighth stanza hymn eighth it through. to think it unprepared through. unprepared to Parmenides* saying In saying with "it "it is is use usein Parmenides' In translating XP^? in translating XP"] in 1 at echoes ful," of XP XP"] tib that echoes in the the to a meaning meaning of ful," we respond respond to use to root means turning something to use by root word. Xptfop.a., by Xpoo/juu turning something to the a been handling it-which has always turning to the thing which it thing turning always handling in letting that that nature nature its nature, to its in hand according nature, thus letting according to become manifest by handling. by the handling. But can so far have only only a vague vague intimation intimation of of far so can But thinking thinking in which is "** that high high meaning of XP"], "it is useful;' speaks in of that speaks useful/* xptfy meaning is useful" Parmenides' useful" which must here here be be "it is Parmenides' saying. saying. The "it con nowhere thought, and which Parmenides elucidates, conelucidates, thought, and word does the than sense ceals and wider sense the does in in still deeper ceals a a still deeper hear to able shall we Hoelderlin's Perhaps shall be able to hear Hoelderlin's language. language. Perhaps Hoelderlin's only when we comprehend comprehend Hoelderlin's language properly only language properly in the to sound in the the x/>*f XP"l off is beginning that is useful" that "it is is useful" the "it beginning to Parmenides' Parmenides* saying. saying. The user enter into into the property property of of its its used thing the used user lets lets the thing enter 7
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t196 96
WHAT tS T H t N Kt NG? IS C ALL ED THINKING?
WHAT
own natun>, and there preserves it it. This admitting and preserving is the using of of which we are are is what distinguishes the speaking here, hut in its nature. Vsing, in no n0 way exhausts its thought of is never the the effect of of is no longer, is of in in this way, is man's doing. But conversely, all mortal doing belongs all But within the its appeal. Using tie XtnJ makes its in which the the realm in commends the In its own nature and essence. In to its the used thing to this using there is a calling. In the the a command, a is concealed a XfYif of call is is identified, although it it a call of Pannenides' saying, a and is not thought out, much less explicated. Every primal less is not proper identification states something unspoken, and states it it so so that it it remains unspoken.
ro
"XP"'l : A.iynv TE FOC4F TE" T 1IOEL11 T "It too so thinking is useful: the "It is the stating so thinking too ;
"
The Greek verbs A.eyEw VOEI.v, according according to to the the diedicXeyiF and *oc!)' The tionary, are dictionary ininare here translated correctly. dictionary correctly. to state fonns us that A.iyEw state, and WCF voiiv to to think. think. But AJyar means to what does "stating'' "thinking" mean? "stating" mean? What does "thinking" A.E-yEw as as stating and POOP VOELV as as The dictionary which records records Alyco* 7
y
thinking, proceeds as though the meaning of of stating and the thinking were the most obvious things in in the the world. world. And in a certain is the case. certain way, that is case. in way that However, is not the the case case of of Pannexiides' Parmenides' case is However^ the usual case as a is it it the case a translation such saying. Nor is the case of a translation as a thought thoughtof saying. ful dialogue must ful with the saying face. the face. dialogue saying notice what violence We simply violence and crudity simply do not notice crudity we commit with the usual precisely because because it it is is usual translation, translation, precisely correct according to correct to the dictionary, everything how we turn , dictionary according everything upside confusion. It does not not even even it into into confusion. It does upside down and throw it end or here in the occur to us that in the end, here tetter better in the beginning beginning of Western thinking, of Parmenides speaks speaks to to thinking, the saying saying of first time of of what is us for the first called thinking. thinking. We miss miss the the is called theref ore if point, therefore, if we use the thinking in the transword in the trans point thinking lation* For in in that that way lation. that the the Greek Greek text text is is way we assume that ?
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PART PAKT
II II
197 197
already speaking speaking of of thinking thinking as as if if it it were aa fully settled already matter, whereas in fact the text only leads up up 10 to the the nature in fact text the whereas only leads matter, the as of th.inki:sg. We may not give "thinking" as the translation not of thinking. may give "thinking'* of either either Xeyo> A.fyEw taken taken by by itself, itself, or or POOP VOEiJI taken fey by itself. of Yet we have been told often enough that logic, the theory that Yet we have been told often enough logic, the of the the Xoyos A.6yo~ and and its its Xeya*>, AEyELv, is is the the theory theory of of thinking. Thus Thus of
We
).1-yEiv taken taken by by itself itself already already implies implies "thinking." "thinking." Certainly. Certainly. \&y*ip POOP. For of even The same holds true in the same way even of VOEiv. For this in the same true holds same The way word, too, too, word,
is used used by by Plato Plato and Aristotle Aristotle to to identify identify think-
is
ing. Thinking is is specifically specifically Sia-Xey0^o& Sw.-Ai-ywDa.r. and SM-mmar&G^ Sw.-JIOE'w-IJcu. Thinking
ing.
Both Xeya> A.eyEiv and vo&v PDEiv are are seen seen as as the the definitive definitive character characterBoth when? and where istics of the nature of thinking. Only But of nature the istics of Only thinking. com its at the time, surely, Greek: thinking :reaches its comreadies when Greek at the time, surely, thinkiag are we Plato and Aristotle. Aristotle. But But are inquiring inquiring back back pletion with Plato pletion with to first was which caU that into the past, past, are are asking for that call first to for into the asking subse nature that summon AEyEW and voiiv to that which, subsevoelv to which, Xeyo> to a mode whose determination quently, determination will will itself to restricts itself quently, restricts of be ruled by logic as the essence of thinking. the essence as be ruled by logic tMnMng. re:: the ". A.lyEw TE the Xeyco* A. €-yEw so so (the) (the) POCSF voiiv voelv TE r VOE'iv TO Xeyeu' ". . • TO from that from their too," that is both, in their community, constitute that in is that community, both, too," one in one first begins which begins to to emerge emerge in of thinking nature of the nature which the thinking first of its basic characteristics. characteristics. of its basic un it something That translation has about it current translation the current something unThat the even clear become to wholesome, clear even even :impossible, ought to impossible, ought wholesome, even we this observation, to make this at glance. But to we observation, at a a superficial superficial glance. thinker a was need an assumption to make an need to assumption : that Parmenides was a thinker words Ms words would set a saying, who, particularly in such a would set his such in saying, who, particularly the see down with thought and deliberation. To see the difficulty deliberation. and difficulty down with thought the to the the moment keep for the we must for we must keep to in mind, we have have in mind, we usual translation. usual translation. .
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:
is." that being so thinking, "Needful: and so being is." the saying too, that "Needful the thinking, too, saying and :
and thought. stated and be stated to be is to This, that being is, is what what is thought, This, that being is, is sentence the of character The momentous and astonishing character of the sentence The momentous and astonishing
198 S8
W H AT IS I S CALLED THIN KING
?
••being is" is" has has been stressed. In In general, can can we ever first say such a sentence and only afterward think it? Must we it? a say not om on the the contrary have thought the the sentence first, hownot so that we may then say say it-assuming the the ever vaguely, so word .A~w means something vastly different from thoughtless the saying does not not require us us first first less chatter? Clearly, the to the merely to that being is, and then give thought to the 10 say is, say matter afterward. But how can can the the saying nonetheless mention the the XeyciF >..€:yav before the the JIOEiv, when both are not merely merely required required by by an are not what admits indefmite "it is needful," but admits but rather constitute "It is the "it is useful" useful" into its there holds holds it? it? We can can its essence and there the "it is the current current translation translation overcome this this obstacle raised by by the if we translate neither neither Xcyco* AEYELv nor nor w4F POELV thoughtlessly, thoughtlessly, only if with "saying" nor VOELV with "thinking." neither Xi-yEw poet? with with Xeycir "thinHng." "saying" However, to state, state, to to report, report, to to Xlyet? undeniably However, AE-yEw undeniably means to with the the question question: what tell. Of course. But But we come back with We in mean? 'We may in the the world does "stating" may not challenge challenge "stating" it is But that AE')'ELV signifies "stating." it is just as certain certain that that just as Xlyw signifies "stating.* does not mean >.kyEw, understood as "stating," does not speaking in as hfyWj speaking in "stating," the such as the of of activating the sense of speech, as the organs of speech, activating the organs the and the and mouth and tongue, the teeth, the larynx the lungs the teeth, larynx lungs tongue, so so forth. forth. Let "stating" means! at last us at last speak: out and say Let us say what "stating" speak out and what way in us at to Let us thought to why in way the the at last last give why give thought 6t For word Greeks designate "stating" with the >..E-yav. AEyEW Greeks designate stating XlyetF Xeyo>. of does The meaning of AEyEW to speak." does in in no way Xeyeo* way mean "to meaning speak.' in to what does not does refer to language and happens refer not necessarily happens in necessarily language word as the Latin language. The verb >..€yew is the same as the Latin verb the is Xcyctp language. Legere legere and our own word lay. lays before us lay. When someone lays aa request, we do not mean that produces papers that he do not request, produces papers on the of the that the request. desk before but that he speaks request. When before us, speaks of us, it out for someone tells lays it tells of for us. us. When we of an event, event, he lays exert ourselves, lay to. To lay before, lay to-exert we to. out, lay lay lay before, lay out, lay to ourselves, all this this laying the all is the Greek AEyEW. To the Greeks, this word this is Xeyea>, Greeks, laying :
7
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4t
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II II
does not not at at any any time mean something something like "stating," "stating," as as the came out of though the meaning out of a blank, void, but the a the a blank, meaning though other way way around: around: the the Greeks Greeks understand understand stating in in the other out light of laying out, laying before, laying to, and for of /or this laying laying before, laying to, light reason call that "laying" 'AI.ya.v. that call reason "laying" XeyaF. meaning of of the the word Xoyos 'A6yos- is is determined determined accord accordThe meaning ingly. Parmenides himself, with all the clarity one could Mmself with all the Parmenides clarity ingly. us elsewhere elsewhere what Xoyos AOyoS' means. means. In In fragment wish for, for, teUs tells us wish 7, the thinker is kept out out of of aa dead-end dead-end way way of of thinking, 7, the thinker is kept the other and is at the time against the other way which same time the warned at is and way against is the one that that mortals mortals usually usually follow. follow. But that also open, is also open, the way of never leads leads to to what is is to-be-thought, to-be-thought. However, However, of itself itself never way does men the warning warning against the usual way of mortal does not the of mortal usual the way against mean that that this this way way is rejected. Warning Warning is is aa form of of pre preis rejected. mean the serving us from something. There speaks in the warning in us warning a speaks something. serving In the for call to be careful, to have a care for something. In the text text to a care call to be careful, something. usual the that follows, against the is being the thinker thinker is that follows, the being warned against common view, the men way of mortal men: against mistaking the view, of against mistaking way and on aH beforehand which has a judgment judgment ready all everyevery ready of thinking, thing, just as as though though generalities, generalities, for the way way of thinking, just thing, for be true. bound to and the habit of generalities, were to true. The of habit the and generalities, warning warning runs : 7
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"p:qU cr'lOosooov KaTa -n]v& {3WnfJM, cr os 'TTo'AVrra.pov -TrovirapOF ,... , , ,.oF,Kara , , vwp.av acrKO'TTOV op.p.a Kat. 'TJ")(tJECTCTav aKauTJV Sc 'A.6yCtU KaL /ecu y'A.Wa-crav, Kpivcu, 8£ Xoycw ••• " yXc5crcrai>, Kp'iva~. .
this way, into this "And let not much-current much-current habit force you let not you into ear noise-cluttered and to let roam sightless to let eyes and noise-cluttered ear sightless eyes reflection . . .." in reflection and rather discriminate in " discriminate rather and tongue, tongue, *
,
Here contrasted with unreflecting is sharply Here 'A6yosgawking unreflecting gawking Xoyo* is sharply contrasted the tongue, text In and ear-cocking and chatter. In the text yA.Oxrcra, tongue, and ear-cocking and chatter. yX<Smro, the con brutal conalmost brutal and in immediate mere is placed in immediate almost is mere chatter, chatter, placed the not is here is demanded here is not the trast reflection. What is to 'AO-yos-, trast to Xoyos, reflection. but all and everything, nimble everything, but nimble tongue away of all dbtattering away tongue chattering to the Kpl.v£w: aa 'Aeyuv of the 'Aayos-, and only through these the and ic/wa> to the of only through Xoyos, Xeyeo> :
200
WHAT
W H AT IIS S CCALLEB A L LED T HI N KING ? THINKING?
discriminate one thing from another, to to bring out out one thing and put another into the background. This is the crisis that the Is the This put constitutt-s criticism. But again we ask: what does A.iynv are far far XlyeF mean? We are from playing etymological games when we point out: out: AE')'EU' does of of cour:~e mean to to state, but stating is is to to the the in essE>nce a a laying. How curious, Greeks in that stating is to that is to curious, stating be a laying? Do we intend with this reference to shake reference to shake the the foundations of of all all philology and philosophy of language, philosophy of language, to as sham? Indeed we do. and to expose them as do. But what is is laying itself? With this question, the elucidation elucidation of of the the question, the of AEyEW essence of beginning. The elucias laying is merely eluci Alyar as merely beginning. laying is here in detail (see Logos, a condation cannot be be given in here detail a con (see Logos, given tribution to to Festschrift for Hans Jantzen, 19 52, ed. by tribution 1 952 ed. Jantzen, y Festschrift for by Kurt Bauch). Bauch) When we lay \Vhen or out, out, we make it it lie. lie. down ? or lay something something down, it lies before before us. Then it may lie before us also us. But something may lie before us also something first coming on the scene scene to without our first to lay lay it it down. down. The coming lies before us, sea lies and the mountains. lie, in Greek is is To in us, lie, icr$oi. lies before us KE'iuOa.t. What lies is the the wo*cefiF0F, inroKEf.p,evov, in Latin us is in Latin a a or subiectum. It might or subiectum. It might be the the sea, or a village, or a house, or sea, house, or village, a fraction of what anything else of the kind. Only a fraction of else of minute the kirud. Only anything lies before lies before us us in in this this way laid down by by man, man, and way has been laid even then aid of of what was lying then only with the the aid lying there there before. before. only with The stones stones from which the the house is is built built come from the the natural natural rock. rock. The Greeks, Greeks, however, however, do do not not think think of of what is is lying lying in in this this sense sense as as being being in in contrast contrast with with what is is standing. standing. Not just the tree tree that that has has been laid laid low, low, but but also also the the tree tree that that just stands stands straight straight before before us us is is something something lying lying before before us, us, just just like like the the sea. sea. The Greek word #0*19, (lien.~, accordingly, accordingly, does does not not mean the act of mean primarily primarily the act of setting setting up, up, instating, instating, but but that that which which is is set set up$ up; that that which has has set set itself itself up, up, has has settled, settled, and and as as such such lies lies before before us. us. 9iuL~ is the the situation situation in in which which aa thing thing co-is is is is lying. lying. .
PAII.T II II PART
201 201
For example, example, when when Plato Plato speaks of of throtflcra?, inro/Jluat;, at at the the end For of the the sixth sixth book book of of The The Republic Republic where he he describes the the of methods of mathematics, fJluLt; means neither hypothesis means $<TI$ of methods mathematics, (assumption) in in the the modern modern sense, sense, nor nor does itit mean a (assumption) "mere presupposition"; presupposition"; rather, rather, the the tb&tecri? inrOihcnt; isis the the under"mere lying foundation; the situation of the foundation, that the situation of the foundation; lying which is is already already given given to to and and lies liesbefore beforethe the mathematicians: which a
:
the odd, odd, the the even, even, the the shapes, shapes, the the angles. angles. These These things that the lie already before us, our models, the inroiJECTE£t;, are de dethe our lie already before us, vratflGnog, are models, to evident as o>$ wt; $ai*pe cf>avEpa (510 (510 d) d) :as what is is evident to every everyscribed as as what scribed body-the things let be. be. we let die things body These things things that that lie lie already already before before us us are are not, not, however, however, These what lies lies farther farther back back in in the the sense sense of of being being remote. remote. They They what are what are supremely close by, to everything. They are has to dose are supremely everything. They by, see to fail come close by, beforehand. But normally fail to see them we come close by, beforehand. normally in presence. their presence. in their Plato, however, however, in passage, sees sees something something that famous passage, in that Plato, each afresh see to which thinker has to see afresh time, else he he is is has thinker which every time, else every is before that lies us not a thinker: that everything that lies before us is ambiguthat thinker not a ambigu everything the for the itself for shaU see, ous. declares itself as we shall This ambiguity, ous. This see, declares ambiguity, as in the saying first of Parmenides. Parmenides. first time, saying of definitively, in time, and definitively, close &..E-yf.w X!ya> in saying with "the statement" is according to the dictionary, but is correct, to the correct, according dictionary but it says it nothing. On the contrary, that translation embroils the that translation embroils says nothing. contrary, us in an impossible Parmenides impossible demand we must make on Parmenides: to wit, is necessary to then that thinking wit, that saying necessary first, saying is first, and that thinking then to follow after. has to after. But if TO >..E-yf.tv if we translate the sense translate ro in the sense Xeya? in we explained, means "It "It is is useuse "xM ro 'AE-yf.w A>w •••.""means explained^ then "')(!Yf]: ful : to ful let lie before us . . . " to lay, let lie before us ." lay see our way to what follows. Only even follows. But even Only now can we see way to so than before, now, not translate the we must not translate the now, and more so before, voliv that follows a word which the curfollows with "thinking," a which the cur"thinking," ?
:
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:
:
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.
25 203
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rent translation translation babbles babbles as as thoughtlessly thoughtlessly as as it it rent
does "saying" for 'AE-yEw. vVe shall shall proceed proceed more more cautiously, cautiously, translating with We "perceive," rather than say "thinpng" straight out with rather out than say "thm|ing" "perceive/' the implication implication that that what what was was said said is is obviousobvious. Yet Yet nothing the is gained gained if if in in the the translation translation of of mmw voliv we we now replace is "thinking" with with "perceive/ "perceive," as as long long as as we we do do not become "thinking' in what voliv indicates. Above all, we must not not involved FOCIF Above what indicates, involved in all, we accept "perceive" immediately as as the the one one perfectly perfectly fitting 'perceive" immediately accept translation, especially especially not not if if we we intend intend "perceive" "perceive" only in in translation, the sense sense that that is is reflected reflected in in the the statement: statement: "I "I perceive aa the noise." noise." "Perceive" here here means the the same same thing thing as as receive. receive. Noctr Noov "Perceive" of the for so translated-to use a Kantian distinction for sake of distinction use a Kantian to so translated of the in convenience--is pointing toward perception in the sense of convenience is pointing perception the receptivity, as distinguished the spontaneity spontaneity with from as distinguished receptivity, which we assume this that attitude attitude toward what we per perthis or or that which without we remain ceive. perception passive, In receptive ceive. In passive, receptive perception is perceived. the active perceived. But such passive to what is attitude to active attitude the acceptance voiiv does does not not mean. This Tills is is is precisely precisely what vo&v acceptance is as that I insisted why, voiiv, as in lectures lectures II gave years ago, ago, I insisted that vo&r, gave years why, in trait of also the active perceiving, included also active trait of undertaking included undertaking perceiving, something. something. that a In is perceived votvy what is In voliv, perceived concerns us in such a way that But it. But we take specifically, and do something with it. it up take it something up specifically, take do be where do we take what is to be perceived? How do we tal:e is to take where do perceived? to heart, is taken to it We take it heart. What is heart. to it to take however, it up? heart, however, up? not does not This is as it is. taking-to-heart does is. This as it be exactly to be is left left to taMng-to-heart exactly at to keep is; to make takes. Taking is takes. what is keep at over what make over Taking to heart is: heart. heart. verb the verb to the noum to The noun heart. The to heart. N NO?F is is taking something to taking something almost exactly means almost voliv, which is roo~, voW, originally means exactly FOCIP, which is FOOS, FOW, originally of basic meaning the as the earlier what earlier as basic of have explained we have meaning what we explained mr idioms Greek The thane, devotion, memory. The frequent Greek idioms b frequent thane, devotion, memory. "to with tnmslated with "to keep be translated cannot be vcp ExElV and keep and XcUpE *>6
..eyuv with letting-lie-before-us, XcyciF 'l.vith letting-lie-before-us, and vofliv with taking-to-heart. This translation is not not only only more ap aptranslation is taking-to-heart. propriate shall set set the the essentials essentials down, down, We shall but also clearer. "\Ve also clearer. propriate but and apart, in four points. points. apart, in ((I) 1) The translation why and in way in what way translation clarifies clarifies why Let first. POC&F is AE')'EW precedes VOELV and therefore is first. Letmentioned Xeyeip precedes is necessary lie before us is ting to supply supply us with what, what, necessary toting things things lie is to lying thus before us, can be taken to heart . .Ai:yEL:v is prior heart. Aeycw prior us, lying to be to and not only because it to accomplished first to VOE'i:v, it has accomplished first FQC&F, only take to heart. it can in order that VOE'i:v fmd something it to heart. FOCO* may find may something Rather, VOEI:v, in that it it once again again also surpasses X^yci^ also Rather, >..~w surpasses I^OC^F, what in the gathers, and keeps and safeguards gathering, whatkeeps gathering, gathers, safeguards FOCO> takes to to hearty ever VOEI:v heart; for Xeyo>, >..fyEr.v, being being a laying, laying, is is also also legere, that is, reading. We normally by readunderstand read Ie^ere is, reading. normally by ing a script script and written only this, this, that we grasp ing only grasp and follow a is done by matter. But that is letters. Without by gathering gathering the letters. in sense this gathering, without a gleaning sense in which the gathering, gleaning wheat or grapes are gleaned, should never able to to we be able neTer grapes gleaned, read aa single word, however keenly observe the written we the observe written single word, keenly vo&v are signs. are coordinated coordinated not only only (2) Thus >..iyEr.v Xeya> and vOEI:v signs. (2) first in series, first >..iyEw vOEI:v, enters into the then but each enters into Xeya> series, voctF, other, AfyEw, other. the letting-lie-before-us, unfolds of its own Ac-yew, letting-lie-before-us, unfolds of its voziv. What we are talking accord into the VOE'i:v. talking about here is is anything but leaving something it lies while pass where lies it while we anything leaving something pass 7
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209
byindifferently. indifferently.For Forinstance^ instance,when whenwe welei letthe thesea sealie lie before by in in us as it lies, we, in A.~, are already engaged in keeping are us as it lies, we, Xeyap 7 already heart what We in mind mind and and heart what lies lies before before us. us. \Ve have already in taken to to heart heart what what lies lies before beforeus. us. Alyctp AkyEwisis tacitly disposed taken to FOCiF. JIOELJI. tO Conversely, FOCF liOE'iv always always remains remains aa XeyctF. A.l."fEw. When When we v..-e take Conversely., to heart heart what what lies lies before before us, us, we we take take itit as as itit isis lying. By By to on we taking to heart and mind, we gather and focus ourselves on and heart to mind, gather taking what lies before us, and gather what we have taken to heart. to have what we and before lies what us, gather Whence do do we we gather gather it? it? Where Where else else but but to to itself, so so that it it Whence The us. may become manifest such as it of itself lies before us. The may become manifest such as it of itself language of of the the saying saying is is indeed indeed exceedingly exceedingly careful. It It language does not not just just tie tie Xcyeo' A.lye£v to to F0u> VOE'iv by by aa mere mere mi, Ka.!, "and" "and";; rather, does T has aa re the saying saying runs runs: TO TO Xeyco' >..£-yEw re TE poctF VOELJI TC. TE. This This TTe--TE rethe ore-us and the flexive meaning, meaning, and says says: the the letting-lie-bef letting-lie-before-us flexive taking-to-heart enter upon and into into one another, another, in in a givegivetaking-to-heart enter upon not a is wcfp and and-take. The relation AE"fEW VOEiv is not a between relation and-take. Xeya^ t0 alien otherwise patchwork alien to each attitudes of things things and attitudes patchwork of other. is joined joined here is a conjunction, relation is other. The relation conjunction, and what is the with the that is, each of itself, related to, that is, connatural with related of each is, to, itself, is, the re FOC^F TC VOE'iv TE: the TO A.E-yEw translate ro other. y' we translate XeyeiF TE other. According! Accordingly, too letting-lie-before-us such such (as this) the taking-to-heart taMng-to-heart too (as this), letting-He-before-us not just (such 3) This translation does not Just the other) as the other).. ((3) (such as words the two bring out more appropriately the meaning of the two words the more meaning appropriately bring out in audible in entire saying the entire AE')'E£V makes the alone makes it alone and JIOE'iv; saying audible vociv, it Xeyw and is what not what it says. The saying does not presuppose what is called what it says. The saying does presuppose what of what traits of fundamental traits thinking, but first the fundamental indicates the first indicates but thinking, of The conjunction subsequently defines itself as as thinking. conjunction of thinking. The subsequently defines itself is called called thinking. what is >..£yew and vOELJI first announces what thiokkig. Xeyeo' and voetv first announces think to the The possible restriction of thinking, to the concept of of concept of thinkThe possible restriction thinking, in prepamtion. Alyetr ing established by logic, isis here here only preparation. M')'EU' only in ing established by logic, what achievewhat and both by virtue of their conjunction, achieve their of virtue both conjunction, andvOE'iv, by Focti/, called is specifically later, and only for short time, for aa short specifically called time, is later, and only uncon is unconwhat is disclosed to disclose and keep disclosed what M"'JfkVew: and keep dXqfe&ci': to disclose cealed. cealed. that in this, lies in ve&v lies and JIOE'iv The this, that of A.lyew nature of veiled nature The veiled Xeyw and :
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WHAT
WHAT IS IS CALLED THINlt.ING? THINKING?
they correspond to to the the unconcealed and its its unconcealedof how x.JYIJ, which ness. Here we receive an art intimation of governs the the conjunction of of >..iyEw and VOEiv, is is expressed through ".A.l.'rf8E~. To make us us see see this more clearly would require aa translation of of \Vhat the entire opening section of of the is But first we is usually called Pannenides' Didactic Poem. But must give thought to to' something else; something that leads up to what bas has been intimated, and what, without being up to the matter indicated at at the the specifically discussed, illumines the end of of our lectures. The conjunction of VOE£v, however, however, is is such such of AE')'EiV AeyciF and F0?F it does not that it not rest upon itself. Letting-lie-before-us and upon itself. Letting-lie-before-us taking-to-heart in point toward toward something something that that in themselves point touches and only thereby fully defmes them. Therefore, defines them. thereby fully Therefore, the essential nature of cannot be be adequately adequately de deof thinking thinking cannot AkyEw, taken alone, or by VOEiv, taken alone, fined fined either by or voiw taken taken alone alone, by X^yeiy, by or again by as aa conjunction. conjunction. by both together together taken as liter on, course is is taken nonetheless. Later nonetheless. Thinking Thinking bebeon, that course the Xeyar of the).~ the \&y$ :in in the ).i-ya:v of the sense sense of of proposition. proposition. At comes the time7 thinking becomes the voeaf in the same time, the VOELv the sense of in the seise of apprehension by by reason. reason. The two definitions definitions are are coupled coupled so determine what is is henceforth henceforth called called think thinktogether, and so together^ ing in the the Western-European Western-European tradition. tradition. ing in The coupling of Xeyea> AE')'EW and FO&F voii:v, as as proposition proposition and and as as coupling of are distilled into what the call ratio. Thinkreason, are distilled into the Romans call ratio. Think reason^ rational. Ratio is rational. ing appears as what is Ratio comes from the the verb verb appears as ing reor. reor. Reor means to to take take something for something something--vOEiv; vo&v^ something for and this at the same time to this is is at to state state something something as as something something reason. Reason is -AEYE£V. Ratio becomes reason. is the the subject subject mat matXeyap. Ratio ter of ter of logic. logic. Kant's Kant's main work,, work, the the Critique Critique of of Pure Pure Reason, Reason, deals deals with with the the critique critique of of pure pure reason reason by by way way of of logic logic and and dialectic. dialectic. But But the the original original nature of of Mr/ear >..kya.v and we2p VOEiv, disappears disappears in in ratio. As ratio ratio. ratio assumes assumes dominion^ dominion, all all relations relations are are turned turned around. around. For For medieval and modern philosophy philosophy now explain explain 7
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211 21!
II II
the Greek Greek essence essence of of Xeya^ AeyEw and and TOC^F, VOEtl', Xoyos A~ and and vam ~ in in the tenns of of their their own O'\vn concept concept of of ratio. ratio. That That explanation, explanation, how howterms it obfuscates. ever, no longer longer enlightens enlightens-it obfuscates. Hie The Enlighten Enlightenever, ment obscures obscures the the essential essential origin origin of of tMnMng. thinking. In In general, ment
it blocks blocks every every access access to to the the thinking thinking of of the the Greeks. Greeks. But But that is not not to to say say "that that philosophy philosophy after after the the Greeks Greeks is is false false and aa mistake. It It is is to to say say at at most that that philosophy, philosophy, despite despite all all logic logic mistake. and all dialectic, does not attain to the discussion of the does attain of not to the discussion the and all dialectic, question "What is is called called thinking?" thinking?" And philosophy philosophy strays strays question farthest from this this hidden hidden question question when k it is is led led to to think farthest that thinking begin with with doubting. doubting. (4) (4) If If we now that thinking must begin listen than before, for AE'}'W' and for what still more carefully listen still X^yer before, carefully vOE'i:v state state in translation;5 if if we search search the the conjunction conjunction in the the translation F0C4F of the the two for for aa first the essential essential traits traits of of think thinkof the first glimmer of glimmer of ing-then be extremely careful not not to to take take what shall be then we shall extremely careful ing the a rigid rigid definition definition of of think thinkfor a forthwith for states forthwith the saying saying states find ing. If we continue to be careful, shall instead find instead we shall to continue be If careful, ing. and that us as will strike It something curious. It will strike as strange--and that curious. strange something softened. in impression must in no way be softened. way impression is determined by NOEi:v, by XeyeF. 'AeyEw. This This NotF, taking-to-heart, taking-to~heart, is means two things things : FOCIF unfolds out of A.lyEtv. First, is not not grasping, First :voe'il' Xeyco/. Taking grasping, Taking is us. lies but come what lies before us. but letting letting Second, FOC&F is is kept XcyctF. The heart into which Second, J.'OEtJ.' kept within A.eya.J.'. lies to it belongs to the gathering where what lies it takes takes things gathering things belongs such, as such. before before us us is is safeguarded kept a.S safeguarded and kept FO^F is is the fundamental The conjunction of A.Eyew XeyctF and vOE'i:v conjunction of essen its essencharacteristic which here moves into its of thinking characteristic of thinking the tial Thinking, then, is not a grasping, neither the is tial nature. nature. Thinking, then^ grasping, it. In attack an nor grasp attack upon before us, lies before of what lies Xcyer upon it. In ~ us, grasp of of means is not manipulated and J.'OE'il', what lies before us is by means of before Mes what by manipulated F0o>, the la the grasping. is not grasping prehending. In grasping or prehending. Thinking is grasping. Thinking noth high youth of its unfolding essence, thinking knows nothof its unfolding essence, thinking high youth is not at ing the grasping of the (Begriff) The reason is not at concept (Begritf). grasping concept ing of all then undeveloped. was then all that that thinking Rather^ evolving evolving undeveloped. Rather, thinking was it is
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WHAT
WHAT IS CALLED THINI't.ING? CAtlLED TH1HEIN6?
212
thinking is it Ibj by is not yet jet confined within limits that limit it setting bounds to of its its essential nature. The to the the evolving of confinE>ment which follows latE'r is is then, of of course, not not considered a loss the sole gain that thinkor a a defect, but !0ss or but rather the ing is accomplished by of to offer once its its work is by means of ing has to the concept. But all of the Greek thinkers, ininall of of the the great thinking of cluding Aristotle, thinks non-conceptually. Does it thereit therefore think inaccurately, hazily? N0 No, the very very opposite: it it thinks appropriately, as the matter. Which is is to to say say as befits the also: thinking keeps to of thinking. It It is is the the way way its way to its way of toward what is of questioning, problematical. is worthy of What worthy questioning, problematical. particular beings in might be, be, still still remains an in their their Being might everlasting question even for Aristotle. At the end of of my my for Aristotle. the question book on Kant and the of Metaphysics Metaphysics (1929) (1929),7 II the Problem of to aa long-forgotten statement Aristotle's call attention statement from attention to Aristotle's long-forgotten treatises on 1\Jletaphysics, runs: Metaphysics, which runs :
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It profits It that we now quote quote this this state stateprofits nothing, course, that nothing, of course, Aristotle again, if to that ment of Aristotle if we neglect to that it relenthear it relent again, neglect insists on our taking the lessly road into into what is is problemati problematilessly insists taking the road cal. His persistence that cal. in that questioning attitude separates attitude persistence separates questioning the thinker Aristotle by an abyss all that Aristoteall from that Aristoteby abyss of lianism which, in the manner of all followers, falsifies all falsifies what which, followers, is problematical so is and so produces a clear-cut counterfeit ana clear-cut counterfeit an problematical produces swer. And where no swer. counterfeit is produced, produced, what is is counterfeit answer is problematical questionable. The question questionproblematical becomes merely merely questionable. as something able then appears uncertain, weak, weak, and frag fragappears as something uncertain, is ile, that is threatening to fall apart. to fall We now ile, something something threatening apart. need some assurance that will put everything everything together together will put again This reassuring reassuring combicombiagain in comprehensible comprehensible security. security. This
PAl\T PAET II
223 215
nation is is the the system, nation and systemsystem, ~a&mpa. The systematic and building ideas through concepts takes building way of forming forming control. control. Concept are alien to to Greek thinking. Concept and system system alike are Greek thinking, therefore, remains of a fundamr.nta1ly of a thinking, therefore, different kind from the different kind the more modern ways of of thinking 01 of Kierkegaard to be be sure, think in in opposiKierkegaard and Nietzsche who, who, to tion to the system, the for that that very reason remain the system^ but for system's way of Hegelian metaphysics, Kierkeof system's captives. captives. By By way gaard on gaard remains everywhere everywhere philosophically entangled, on the one hand in a dogmatic Aristotelianism that is comis dogmatic pletely and on on the the pletely on a par par with medieval scholasticism, and other in the subjectivity of German idealism. No discerning of subjectivity stimuli produced mind would deny produced by by Kierkegaard's deny the stimuli to give thought renewed attention to the renewed to the thought that prompted prompted us to give "existential." But about the "existential." question-the the decisive decisive questionthe essential nature of Being-Kierkegaard tial has nothing nothing whatever 10 to Being Kierkegaard has
say. say.
attention to But we must here give to another another matter, matter. The give attention of Greek interpretation thinking that is is guided guided by by modem interpretation of thinking that conceptual remains inappropriate inappropriate for for conceptual thinking only remains thinking not only it also also from Greek thinking; it keeps us hearing the appeal of the of keeps thinking hearing the problematic problematic of Greek thinking, thus being and thus from thinMngy to a constantly held to to go go on quessummoiis to constantly more urgent urgent summons to reflect tioning. We must not fail, of course, to reflect why and on fail, course, tioning. why it in what way it was precisely the thinking of the Greeks that of the Greeks way precisely thinking essentially prepared the of thmMng thinking in in the the the development essentially prepared development of ideas sense of fonning Greek sense conceptual ideas; indeed, thinking 5 indeed, forming conceptual to suggest that development. was bound to the path development. But on the suggest that f ollowiiig here, the which we are the important thing for us us is is are following here, important thing for first to to see see that first that our modern way of representational representational ideas, ideas, way of its own blocks as long as it stubbornly to as as it holds to its way, blocks its its stubbornly way, long charac to fundamental access and thus to the characthe access to to the the begimring begmiung teristic translations alone make of Western thinking. teristic of thinking. The translations this point dear : this point clear We now translate translate 5
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W ll AT IS 1$ CALLED T HI~ Jt I~ G
214 214
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with is: the "Useful is: so (the) takingthe letting-lie-before-us so ff to-heo.art too t0o . . . " .
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But Al')'W' and voeiJf is is useful not not just in in general and by by as though we were dealing merely with an inviand large, as to be attentive whenever we fonn ideas, as tation to as though tite saying, expressed in in the in terms of of the the usual translation, into say: tended to it is necessary that we think. On the conit is conthe say trary, the the first flash of the saying is is leading toward the of of dawn of the nature of of thinking. in turn, nature? What else But what, in turn, determines that nature? "but that to but to which AE-yEW FOCIF refer? refer? And that that is is identiidentlX^yet? and VOEiv in the the word immediately following. fied in is iov. Mv. is The word following. *HkJr is is translated as as "being." "EEv Later, the is merely the word is merely ok **being." Later, The epsilon disappears, this vowel epsilon epsilon is is precisely precisely disappears, but this root of the word: word e, what gives the root £, 1$, E to to itself, refers it to and VOEi'v refers it to itself-and does so of necessity? itself itself, necessity? "sub we However, when we are talking here of "object" and "sub"object" However, talking we are using to indicate indicate crudest makeshift to ject," ject," we only the crudest using only is now in the relation in the distance. which is now emerging the relation which distance. emerging To gain to be be able able merely to ask the proper To clarity^ to merely to gain clarity, proper quesques1
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PARTIIII PART
219
must mustsurely surelyfirst firstmake makeclear clear what What and lov the Greek words €ov and Ep.p.EVa£ signify. What they indiwords IjL^iom they Greek signify. the Even cate presumably belongs together. Even linguistically, "belinguistically, "becate presumably belongs together. of the forms different than more ing" and "to be" are no more than different forms of the no are be" "to ing" and the same so same word. They designate, so it seems, the same thing. it thing* seems, same word. They designate, We can can stress stress and and specify specify that thatthe thetwo two words wordsbelong belongto toWe gether, and and still stillnot notbe be able able to to think thinkproperly properlywhat whatisisdesig desiggether, natedby by the the words. words. Indeed, Indeed, we wemust must give give particular particular atten attennated are if we tion to the manner in which they belong together, if we are which in they belong together, tion to the manner
tionsin inthe thematter, matter,we we tions
to hear hear Parmenides' Parmenides' saying saying at at all all in in the the proper proper way. way. to Fortunately, Parmenides Parmenides himself, himself, by by Ms his manner manner of of statstatFortunately, ing, gives us us aa hint hint which which helps helps us us to to bring bring out out the the manner manner jpag^ gives 1 in which which coi/ €ov and and Z/ifo*, EJLJLB'ai., "being" "being" and and "to "to be/ be," belong in together. W For Parmenides Parmenides elsewhere elsewhere frequently frequently uses uses the the word E6J, For the for Ep.f.W'CU, EivtU. At first first glance, glance, and especially especially in in the light light for ippoxu, AVOL. in But seems that of the saying we are discussing, that strange. But in are strange. of the saying discussing, as as substance, that usage has good grounds, as good as anything good good grounds, substance, that usage for can just mentioned, mentioned, a>F, for substitute the usage If we substitute have. If can have. usage just lp.p.EVm, the runs : the saying saying runs
together.
aw,
:
lav." ''x.pT] ro A.lyEw TE voov eav iov. '' r&>v vodv r· "XP?? TO Xeyo> re
twice saM twice is now now said same thing the same According to the wording, the thing is According to the wording, same the unless That is, said. That -and is said. all is at all is, unless the same thus nothing and thus nothing at second the and the second first and the first in the word different things in ifo says word Eov says different things the and the one and if one is place. And so it does. This is possible only if This does. only it possible place. And so not does not But does same has two different meanings. two different meanings. But same word, o*>, has word, Mv, The Doubtless. one meaning? every word have more than than one meaning? Doubtless. The every word have more neither are neither word multiple meanings of the word E6v, however, the of however, are &Sr, multiple meanings two has two meanings word has the word meanings accidental norvague. Rather, the accidental nor vague. Rather, sense. in a specific and distinctive sense. distinctive in a specific and the point make the to make needed to AA grammatical reflection pomt reflection isis needed grammatical of extent the aro clear. thereare concerning conce3mngthe extent of reservationsthere Whatreservations clear.What follows. whatfollows. inwhat its will become obvious obviousin itsvalidity validity will become andspeaks soundsand speaka The word "being," by its structure, sounds its structure, The word "being," by
_
220
WHAT
WHAT IS CALLED CALLEB THINKING?
like "resting," "ach"achlike the the tenns "blossoming," "gleaming," "resting," ing," and so of long standing eta. The grammatical name of so on. for They participate, they for words so is participle. They so fonned is take part-in two meanings. But But the the essential point is not is not that there are of three or or four, are only two meanings, instead of four, but that the to each other. Each of of the the the two meanings refer to two meanings is word "blossoming" is one of The of the the pair. "blossoming" pair. the can is blossoming--the eaa mean : the the given something that is rosebush or is intended in in this this sense sense, If the or apple tree. If the word is it bloom. "Blossoming" desigit designates what stands in in "bloom. "Blossoming" designates the is blossoming, blossoming, and intends intends the given something that is this something by itself as that to blossoming is to that which itself as by blossoming is The word "blossoming," if it means, for fitting and it if for and proper. means, proper. "blossoming/ instance, here almost represents the the proper proper name the rose, almost represents rose, here instance^ the for linguistic form, fonn, it it has has the the for what it it designates. In its linguistic designates. In its character "Blossoming," so so under undera noun. character of of a a substantive, no, ens, being, apparently took Rome other participles. participles. The grammarians grammarians of of ancieptt ancient took other their terms terms for for the the various various word forms from the the Greek Greek their grammarians. The investigations investigations of of the the Greek Greek grammargrammargrammarians. 5
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222
WHAT
WHAT IS IS CALLED THINKING? CAE,f*B THINKING?
ians were based on 0B those designations of Of language that resulted from the the reflections of of logic on~ on ) as this In this this (in Greek, eXSas) as Greek, iSla is in in present it is appearance being, it is. According to Plato, it is. to appearance it present being, Plato, According the idea constitutes of aa being. being. The idea idea is is the the constitutes the the Being Being of shows its face whereby a given something its form, looks at us, at looks whereby given something form, us, and thus thus appears, as this this table. table. In In this this form, form, appears, for instance, instance, as at us. us. the thing tiling looks at Now Plato designates the relation relation of of aa given given being being to to its its designates the idea as pM0*i$, But this idea as ,U8~'!>' participation. this participation of the of the participation. participation one, the being, being, in in the the other, Being, already already presupposes presupposes one, the other, the Being, that that the duality duality of being Being does does exist. exist. Me^cf Ml8Ef,~, the being and Being 19, the participation of of beings beings in in Being, Being, consists consists in in what the the participation the fl.ETox:fJ, the participle l6v, designates grammatically. pervxtiy participle ew, OF, designates grammatically. In In Aristotle's Aristotle's statement statement cited cited earlier, earlier, we learned learned that that the the of ri persistent question of thinking is: TL TO ov---what is the is: TO &* what is the persistent question thinking particular being being in in its its Being? Being? The struggle struggle to to answer answer this this particular unique question question determines determines the the fundamental fundamental character character of of unique the the history history of of philosophy. philosophy. Western-European thinking, thinking, in in keeping keeping with with the the guid guidWestern-European ri TO ing question question T£ ro w, what is is the the particular particular being being in in its its ing Thinking ascends ascends Being?, proceeds proceeds from beings beings to to Being. Being. Thinking Being?, from the the former to to the the latter. latter. In In keeping keeping with with the the guiding guiding
ov,
ov,
225 22:5
PAl'lT ii I[
question, question,
thinking transcends the the particular being, ia in the direction of of its its Being, not In in order to to leave behind and abandon the the particular being, but but so so that by by this a:;cent, abandon this transcendence, transcendence, it it may represent the the particular being ia in this that which which it, it, as as a a being, being, is. is. that What of of itself itself lies lies before ms us, the the particular being, is is to to the Greeks Greeks that that which arises of of itself (cUo-1~) .~and thus can can the be called called the the "physical." "physical." THs This word is is taken broadly here, be to include include the the psychic psychic and the the spiritual as as well. The guiding to question-what is being, what is the physical in the the widest in what is the is being, question sense?-goes beyond the the particular being. "Going beyond sense? goes beyond one thing thing to to another" another" is is in in Greek p.enJ.. Thinking in in the the one sense of of the the question question Tn TO TO w ov--what is the particular being what is sense in respect respect of of its its Being? Being?-thus a peculiar turn under thus takes a in the "metaphysics." thematic sphere of of Western The name the "metaphysics." metaphysics is indicated by pi8Eg,f!:, the particular being's the metaphysics is indicated by fi^fe^ig, participation in Being; so that the question is is now how the the participation in Being so that the This of in participating being can be defined in terms Being. This participating being sphere in what pn>xi), p.eroXJi, what the the is grounded of metaphysics metaphysics is grounded in sphere of the word: a with eov unique participle E6v designates a single the designates unique participle in But duality beings and Being. Being. in order that of individual individual beings duality of its first of all metaphysical thinking may first all discern its own may metaphysical thinking in sphere, and attempt its first steps in that sphere, first its sphere^ steps attempt sphere, f
,
,
" XPTJ' TO' II.E')'ELJI \, , ,EOV ,, EOV 3, ,, IDF FO&> 'TT'CO? TE VOEl.V "X/w?
Xeyeo' re
"It to let-lie-before-us let-lie-before-us and so the taking-touseful to "It is is useful taMng-toheart in being." also : beings heart also being." beings in :
lie The duality individual beings of individual Being must first lie beings and Being duality of there and before there kept to heart taken to be taken safely, us openly, before us kept safely, openly, be the of the sense of the sense dealt with in the before and dealt conceived and be conceived can be it can before it the other, in the other, participation of the one, aa particular bring, in particular being, participation of the one, Being. Being. from Parmenides' sayto us from What say that speaks call that the call is the What is speaks to to and take to heart, ing? "Let lie before you, and hearty EOV E~ ing? "Let lie before you, beings in being!" in being!" beings
224
WHAT
W H AT IS CALL E D THINEING? T H I N K I N G "! CALLED
In on, and thus seen from the the In terms of of grammar later 0n outside, Parmenides' saying says: to heart I0F Mv as as partipartisajs take to ciple, and with it in i6v, the the Being of of it take heed of of Ef'+'fl'a.l. In beings. However, no is given no further inquiry and thought is to the to the the to Ac duality itself, of of beings and Being, neither to nature of origin. The to that nature's origin. of the the duality nor to duality emerges only up to the point where the lp.JW!ru. of of the to the ^fi/wot up Mv, the to heart. Thus it it is is the Being of of beings, can be taken to are what that the one thing which remains to be asked-what are to be one the particular beings in to the the fore fore within -comes to in their Being Being??-comes the The style of all '\Vestem-EuroWestern-Euroof all of this duality. the sphere of style duality. pean philosophy-and other, neither neither aa Chinese Chinese is no other, and there there is nor an Indian determined by this duality this is determined Indian philosophy-is duality by philosophy "beings-in being." Philosophy's procedure in the sphere in the sphere "beings* in being." Philosophy's procedure of duality is by the the interpretation interpretation is decisively of this duality decisively shaped shaped by Plato to the duality. That the duality appears as par parto the Plato gave the duality. duality appears as gae ticipation does not at all go without saying. does all at ticipation saying. go that a Western-European In order that metaphysics can arise, arise, Western-European metaphysics that a meta-physical in order that meta-physical thinking the mis misthinking can become the sion and historic fate of mortal man, historic fate sion man, is is necessary necessary before before all all else the \&ycur AEYEW re TE voeiv voliv TCOV T,&v that a call else that call summon us us into into the 7
'
EPfl£VO.'. Accordingly-what "thinking," insofar insofar as as it it is called called "thinking/ Accordingly what is follows this letting-lie-before-us this call? call? Thinking means: letting-lie-before-us Thinking so taking-to-heart and so in being. being. Thinking Thinking so so also beings taking-to-heart also: beings in of the structured pervades the foundation of metaphysics, the pervades metaphysics, duality thinking develops develops its its duality of beings beings and Being. Being. Such thinking successive positions this foundation, foundation, and deter detervarious successive positions on this mines the fundamental positions of metaphysics. of positions metaphysics. us with with an answer answer after after Does the saying, then, provide saying, then, provide us all to to the question all what is to be understood by thinking? is to be understood question by thinking? No. If If we hear it it rightly, it only helps us us to to question. question. The rightly, it only helps does tell tell us saying, will be be useful useful to to us us-this us what will this however, does saying, however, humble and simple T'E!Jv EJLJW!a.i. re voliv voeiv reap \&y&p TE simple AE'YEUf /z/zewi. translation of The appropriate of the the saying saying must therefore therefore appropriate translation 7
:
PAI\T PART
II If
225 25
run: "Useful to to let-lie-before*us let-lie-before-us so so (the) taking-to-heart run :
also : beings in in being." being." translation makes clear how the the relation of of the the This translation infinitive Ifyxcpot lp.p.axu to to the the participle io? E6v is to be understood. infinitive But does does that that alone alone give give us us the the needed clarity about what "being," "in "in being/' being," and "to "to be" be" designate? Clearly not not. "being," the terms terms "being" and "to be" have long since to be" Yet the "being" played the the role decisive rubrics in the the conceptual lanrole of of decisive rubrics in played guage of philosophy. philosophia perenof The much-vaunted philosophy. guage to outlast outlast the the centuries, in its its nis, which is is to ray, centuries, would crumble in foundations language of of these rubrics were taken the language if the foundations if away it. If If we stop for a a moment and attempt1 directly away from it. stop for and precisely precisely and without without subterfuge, to represent in in our subterfuge, to minds what the terms "being" and "to be" state, find we the terms "being" "to that such such an an examination examination has has nothing nothing to to hold onto. onto. All All our that ideas away and dissolve in vagueness. entirely, Not dissolve in ideas slip slip away vagueness. though, because there echoes, dark and confused, there always always echoes, though, because that is is vouchsafed to something to our opinions of the kind that something of and propositions. otherwise, we could never in in If it it were otherwise, propositions. If any way understand what we nonetheless constantly repeat nonetheless constantly any way is hot." hot," at at present: present "This summer is Let us imagine in thought again and once more that in thought once again imagine this could not be thought, thought. What "is" could little "is" this inconspicuous inconspicuous little would become of the world, world, if if this this firm and of our stay in the stay in us? ware "is" constantly a:ffinned "is" were denied affirmed constantly dear what "to be" says And yet, to make clear only says we need only yet, to a a point to some being--a mountain, a house lying us, mountain, lying before us, being point to we when aa tree point out help there. What do we point tree standing help standing there. a We ourselves such indications? indicate being, of indications? ourselves by being, by on course; speaking the indication comes to rest indication but strictly course but strictly speaking the tree. Now we imagine that the house, the mountain, imagine that house, the tree. mountain, the still is we have the answer to precisely what is still in question. to have the question. precisely For we do after all, inquire about a being as mountain, after do not, mountain, being inquire all, not, as to climb a mountain, mountain, as though as tree, as house, tree, as though we wanted to house, as tree. move into or plant a tree. We inquire or a house, into a inquire about the house, plant :
*l
:
j
WHAT
WHAT IS CALLED CALX.XB THINKING?
226 226
mountain, about the the tree as as aa given being, the house, about the in of the the mountain, the the to the the being of in order to 10 give thought to being of the tree. of the of the the house, the the being of We notice at is not not attached is true, that being Is at once, it It is to the mountain somewhere, or stuck to the house, or hang hangthe to or to the ing the problematic that is is We notice, thus, the the tree. vVe ing from the "becomes Our question therefore becomes designated with "being." "being/' more questioning. ·we as beings, lie lie before before us us We let let beings, as and give our heart and mind to to the the "being" "being" of of particular particular beings. beings* state But so E6v and l/i/i^po* lp.p.€U(U state the words car so long as as that which the u we terms "beings" "to be," candissolves in to canterms and in the the vague be/' "beings" vague offer no not hear what the says. these terms offer terms these the saying For saying says. 6or guarantee that carry across to us the fiw the Greek that they us what to across they carry Ef'IL&a.L is still still no translation translation if if we tells. The translation translation is UfAfj^rn tells. merely replace EJLfUPa.L with our own Jor and ^.pcma the words iov replace the " "to be," or the Latin ens and esse. esse. terms "being" ens and "to or the be Latin "being" the What then, is traditional in translation still What, is still missing in the traditional translation then, missing lor with "being" of the words E.Ov EJLfUPa.L with "to be"? being" and Zftpaxu, is missing that we did What is is that not try try to to say say those those words did not missing is 7? ^d as did the over in the same way as we did the XfJ'17 and X^yetr AEyEtP words XP way Fodi>7 and the particles TE and J."'EW, • • • ~. is still re. is still What particles needed? That we ourselves, instead of merely transposing instead of ourselves, merely transposing the Greek terms into into terms of our language., language, pass pass over into into cw and EJLp.£Vru., the Greek sphere E!va.L. This This pas passphere of Mv lftjttFot OF and efvoi. is hard-not hard not itself in itself, only for us. it is not imsage is for us. But it is not im sage only possible. possible. 5
7
*4
.
?
.
.
ov
,
Summary Transition Summary and Transition Parmenides' saying that which is is designated saying moves toward that designated COF. by the word E.Ov. This fact becomes quite clear the fact if on the by quite clear if, strength of Parmenides' own usage usage, we replace replace the the final final strength of w. In grammatical word EJ.'JL£Va.L terms, the is the word is !/4f&e>iu with iov. grammatical terms, Reflection showed that that e&v iov is is the the participle participle of of a participle. participle. Reflection ,
7
PAllT FAIT II
227 22J
all participles. *Ear is is the the unique and all participles. 'EOv and thus distinctive It tells f'ETO")(l}. It tells of the duality: beings in peroX*). in being; bE-ing of of individual individual beings. of the the verbal signification, lanbeings. Instead of lan also uses uses the the infinitive EJLIUlla.~., ElPa41 esse, to guage guage also 10 be. be. The well-worn form form of of EOJI The current in the writing of in the of Plato ew,7 and Aristotle, is TD and is oJI, ro beings in being. All of Western m All of Aristotle, fr, fr, metaphysics, the least violence, could be metaphysics, without suffering be suffering the the title: title To TO OF. If placed do so, If we do placed under the one so, we must meet one condition, the outset, and and constantly and and condition, however. From the exclusively, read the the word .,.0 OF as T& OJI as the the exclusively., we must hear and read distinctive participle, even if do not always make it if we do not It participle, explicit in philosophical parlance. explicit philosophical parlance. When we say it means "Being of of beings:• say "Being," "Being/ it When we say "beings," it means "beings in respeet of it in 01 say "beings/ Being." We are always speaking within the duality. The within the Being." always speaking is always duality for Parmenides as as much as as duality is always a prior prior datum, datum, for as much as for Plato, Nietzsche. The duality has has as Nietzsche. Plato, Kant as within developed within which the relation the developed beforehand the sphere sphere of beings of being being mentally reprebeings to Being Being becomes capable capable of sented. That relation can be interpreted interpreted and explained ia in various vanous ways. ways. decisive for An interpretation interpretation decisive for Western thought is is that Plato. that given by Plato. He says that beings Being between and given by says beings there there prevails prevails the x^P^f^y xrupu:r~; $ Tj x
x~pa. *iss the the focus, locus, the the site, the place. place. Plato Plato means to to say say: beings beings and Being Being are are in in dif different ferent places. places. Particular Particular beings beings and Being Being are are differently differently located. Plato gives gives thought thought to to the the different different located. Thus when Plato location location of of beings beings and Being, Being, he he is is asking asking for for the the totally totally the different of as of different place place of Being, Being, as against against the place place of beings. beings. To make the e di^fj^rence the question question of of the the XMpwp&Sy x(J)pu:r~, ^ the difference m in distinc at all the placement of beings Being at all possible, the distincof and placement possible, beings Being must be tion the duality tion-the duality of of the the two two--must be given given beforehand, beforehand, in such such aa way way that that this this duality duality itself itself does does not not as as such such receive receive in attention. specific attention. specific The same is is true true for for all all transcendence. transcendence. When we we pass pass :
ov, ov.
1
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228
WHAT WHAT
CALLED THINKING? A I* m, E THINKIHG? IS C
from beings 10 to Being, our passage passes through the the dual duality of of the the two, two. But the the passage never first creates the ity duality. Hie The duality is is already In in use. It It Is is the the thing most used, and thus most usual, in in all all our our stating and ideas, in in all all we do. wedb* If the word e^F EOv in in its its dual signification, signification, by by virtue virtue If we hear the of its its grammatical, participial form, translate of 017% we now can translate the saying more clearly dearly : :
"Useful is the the letting-lie-before-us, letting-lie-before-us, so so (the) (the) taking-totaking-to"Useful is heart, too : beings in being." too in heart, beings being." :
But this, too, is still not not aa translation translation of of the the final final words Is still this, too, of the saying. replaced the the Greek words of the merely replaced saying. We have merely with others, others, with ens ens and esse or or with "being" "being" and "to "to be." be." with But this this replacement replacement business does not not lead lead us us anywhere. anywhere. business does If are to to hear the saying, if are to to be prompted prompted by by it it If we are the saying, if we are to to exchange exchange the the Greek to raise it is raise questions, is not enough questions, it enough to words for languages, however famil familfor other in other other languages, other words in iar. that we let let the the Greek words is needed is is that iar. Instead, Instead, what is tell us directly tell transplant our they designate. directly what they designate. We must transplant the of Greek lan to hearing to where the telling of lanstatement telling hearing guage has its domain. its domain.. guage 1
LECTURE LECTURE XI XI
.
._.
What does does eov EOV e/z/xo/cu EfLJU11W. mean, mean, thought thought in in Greek? Greek? This This is is the question at which we now arrive by way of the question arrive by waj of the question at "What is is called called thinking?" thinking?" How does does it it happen that the the question about thinking thinking leads us to to give give thought thought to to what leads us question about the Greeks may mean when they they say say !&> Uv (being), (being) , and Greeks may the EfLJU"W. (to be) ?? jjLfjii>cLi (to be) The question thinking?" faced us at at the called thinking?" is called question "What is beginning of our way, in four modes. in of way, beginning What is called thinking? is called immediately and thinking? means most immediately learned We leamed first signify? this word "thinking" does this first:: what does "thinking" signify? We that it signifies memory, thanks, thinking that recalls. that it signifies memory thanks, thinking Since then, we have heard no more of such matters along Since then, we have heard no along our our way. way. second: and second: further and What means further called thjnkjng? is called What is thinking? means of thinking, doctrine of what, traditional doctrine the long to the thinking, long traditional what, according according to logic, do we still understand by thinking? Though understand still today we do Though tMnMng? by today logic, we of the on no were given on the teachings of logic, were no particulars logic, we teachings given particulars doctrine this to what noted that the name logic corresponds to what this doctrine name the noted that logic corresponds in the the is AE-yEU', understands Xoyos in understands by Xyw, A~ Thinking is thinking. Thinking by thinkjng. is of sense of proposition, that is, of judgment. Judging sense of proposition, that is, judgment. Judging is broad the in thought to be the activity of the the understanding understanding in the broad thought to be the activity of to back to traces back reason traces of reason sense The perception of reason. reason. The sense of perception of of the judgment about the us about voliv.v. Parmenides' told us judgment of Parmenides* saying saying told ?
229 229
250 230
WHAT
WHAT IS CALL ED THINK.ING? T H I NIt IN G ? CALLED
reason, about AiyEw with woiv VOEiv. The saying in connection with Xlyar in deals neither with the of logic, V\o;th the the judgjudgnor with of the AOyo~ X^ry0s logic, ments of with the conjunction of ).iynv of of reason, but but only the \jtw conjunction only and VOEiv. (the) taking-totaking-toFOC4F. The letting-lie-before-us letting-lie-before-tis and (the) heart the basic character character of of what heart emerge so as the so far far only only as subsequently is is in terms of of in terms is called and is viewed called thinking thinking logic. logic. Thus our attempt Parmenides' saying saying did did in in to translate translate Paroaenides* attempt to aa certain sense yield us an answer to the second question. to second the us question. yield Accordingly, is, properly, properly, lettinglettingis called called thinking Accordingly, what is thinking is, lie-before-us and so taking-to-heart also. . . . But it it lie-before-us so taking-to-heart also. turned out of thinking thinking is is far far from ade adeout that that this this definition definition of quate. Something is still lacking in the definition, that in is the and still that quate. Something definition, lacking something is no less than the main thing, that is, the indicaless the is that the indica is, something thing, tion refer to. to. Only Only that that indication indication of what AE-yE~v vmiv refer tion of XeyciF and voliv will VVhat is called thinking? will allow allow us us to ask adequately: to ask What is called adequately: thinking? And that of AE-yEW and VOEI:v joins that to to which the the conjunction vo&v joins conjunction of Xeyeu' itself is is the !oi> and conforms itself lOv lJ.LJL&W.. €6v f&ftFca. And what cbv in is at the lp.p£Vw. in Greek terms, is the question at ipftP04 means, means, thought terms, question thought which we stop. This means that seemingly wayward that our stop. seemingly wayward effort to make an appropriate effort of cw iav Ififtcpoi, EJLJUVW. 1 the the translation of appropriate translation final of the sole final words of the saying, has the sole purpose of bringing purpose saying, bringing this question this according to to tradition, tradition, is is into focus: focus: what, question into what, according called thinking? really really called thinking? lecture course Our lecture to follow follow this this question question-but course has tried tried to but this not by this second way of asking the of from the whole by detaching way detaching asking of the four questions. the second second way way of of asking asking questions. Instead, Instead, the start subordinated to was from the start to the the decisive decisive way way in in "What which the question "VVhat is called thinking?" remains to is called remains to question thinking?" be asked. That way is: what is directs us into is is That which directs us into way thinking? to the the road road and within within the the thinking? Our thinking keeps to thinking keeps traditional thinking. domain of traditional essential nature nature of of our our thinking. The essential thinking, through the the transla translahowever, becomes apparent thinking, however, apparent through Parmenides saying. tion of Parmenides' What is determining the is for the saying. determinmg for essential nature of AEY£W essential and J/OEw, now, is That to which is to Xcycw j*c>u>, now, their their conjunction the two words words conconconjunction conforms. Presumably Presumably the .
:
7
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PAll. T II
231
to "':hatever form to whatever disposes of of A.iya.v and fonn and JOOEiv. by by directing and both to to what they both and drawmg both refer to. And that b0th to. that is Is they ^drawing COF EJLJL&a.I.. *EOF lp.fL£Pa.J. iov f/i|ie>4 fashion, its calls which that EJLp.evat therefore names that calls thinking into its therefore thinking epfjtfvat, into the conjunction of ~E'}'EI.'P and VOEiv. essential the into essential nature, Xlysp conjunction nature, extent subsequent That conjunction to what extent conjunction determines to as &a>.kyeu8cu thinking &a.voE&uUa.~. itself as defines itself B^xXcy^crOm and &amSanAu. thinking defines directed by Their nature is logic and dialectic, is henceforth directed by logic its highest logic as dialectic. achieves its dialectic. The name "logic" as "logic" logic of the supreme title of dignity it becomes the title supreme peak of dignity when it in Hegel's what in It then designates Western metaphysics. Hegel's designates what, metaphysics. It its as its itself as Phenomenology of Spirit, the spirit prepares for itself prepares Spirit, spirit Phenomenology of own element, in which its form of its moments "extend in the form in of element, moTemaat into simplicity" and "organise into the whole." The movement "organise simplicity" is the "Lo{Jic the Absolute is of of the Specu this organization of this "Logic or Specuorganization of lative (see Preface to Phenomenologyof lative Philosophy" of Phenomenology (see Philosophy" the the notion notion that that the
7
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Spirit). Spirit)
.
240
WHAT
W HAT IS C A L LED THINKING? T H I N It IN G ? CABLED
Iw EJ.LJLO'W In eov the call call that that calls calls into into the the is concealed the Ipftmu is thinking of of the the \Vest. West If that is If stands, the the situation situation can can be be is how the the matter matter stands, form. We ·we are are simply simply presented in in a a still more succinct succinct form. following the manner of of presentation presentation which Parmenides following the himself considers of \&yw AE')"€£V re TE VOEtv TE, he vo&v T considers indicated. Instead of indicated. Instead F0tP most often merely vOEZv, taking-to-heart. Instead of of often says Instead says merely taking-to-heart. &v $|4/AF04 he merely &vlp.p.EVCU says Eivru, or else simply eov. cw, or else merely says cl^at, simply As the presented, FOC&P VOEtv--translated the situation has been presented, translated situation has for only to to the the extent extent to to for short short as as thinking-is thinking only thinking is thinking which it and focused on the Eivai, Being. it remains on the remains dependent focused elpai, dependent Being. NOEZv is by virtue virtue of of occurring occurring as as aa NociF is not not "thinking" simply by "thinking" simply non-material of soul spirit. NOEZv qua vOEZv NOCIP non-material activity voelv of soul and qua activity spirit. belongs thus belongs belongs to to etvcu Elvw, itself, itself. lva^ and thus belongs together together with Elva,, a thing? thing? He does does indeed, for Does Parmenides say say such a indeed, for instance identified as fragment 5, again instance in the saying identified as 5 in the and saying fragment 7 again in the in the large 8 7 34 ff. ff large fragment fragment 8, first passage The first passage runs : ""TO ' ' awo , ' VOEW .... Ecrnv , , re iccu ' EI.J'CU. ..,. ,, voiv ecrriv 'TE 'TO yap aVTO KIU cl ?
7
.
;
yap
The usual translation is : translation is ;
it is is the same thing to "For it think and to to be." be." thing to think
However, saying we discussed discussed bef before, However, in translating ore, translating the saying to discern we have learned to precisely: elvcu Elvw, means &v discern more precisely iov of is lp.p.a~w,, presence of what is present; while voEZv belongs in voelv while Zfjifievcu, presence present belongs in one single conjunction with AE'}'EW signifies "taking-toand single conjunction Xcyco' signifies "taking-toheart." But what does does TO TO ain-6 <WTQ mean in heart." in the the passage passage just just It is is correctly translated cited? It with "the "the same." same." What does does correctly translated with Is its its meaning identical that mean? Is with "of "of aa kind"? kind"? By By meaning identical with For first, TO avro no means. For, ro never has that meaning, never has that and first, meaning, second as the saying second-as earlier makes clear-translated earlier clear saying translated is far from holding the Parmenides is that Being Being and and holding the view that so thinking are of a kind, so that could indifferently subwe that could sub thinking kind, indifferently stitute thinking being for for thinking. thinking. But But perperthinking for being, being, and being :
5
?
awo
PAl\T PAHT II
241 241
TO avro, haps in the the sense of of avro, the same, haps ro same, can be understood in "identical." In "identical." current current speech we constantly interchange the expressions But "idE-ntical'" "identical* and "the same." Bui expressions "identical" is 8pmv not dW. Indeed, how can in Greek is can thinking and and being ever be identical? They are precisely what is differidentical? are is being They ent presence of what is ent: is present, presence of present and taking-to-heart. it is is just in their But it just in do belong their difference difference that they do together. Where and how? What is the element in which is the in together. they belong together? Is it the vofiv, or the Elm£, or neither? Is it the or the or they belong together? weiwy it then, a third thing which in truth is the first for both Is Is it, third in is the for then, thing the first -the their synthesis, but still more primary and first not as as their synthesis, but more originary than any thesis? thesis? We learned : VOEW conany originary and by itself, that is, conceived without ceived ceived in in separation itself y is, separation by and apart from any relation to ElJ.W, is simply not not thinking to is relation eiraft, apart any at needed, Parmenides himself all. If If confirmation at all. confirmation were needed, in the other passage, fragment 8, tells other tells us so so emphatically in the 8, emphatically 34 ff.: ff.: 7
op.owv,
awo.
9
:
7
?
"ov yap am; ToV rov EOVTO~ "ov IOPTO? yap avEV
ro
• • • CFpifona? lvfnlo-E£~ TO TOF" JIOEiv" of is "for not separately from the presence of what is present separately presence find can you find out the taking-to-heart." you taking-to-heart/' .
.
.
When Parmenides here says aVEV row roii I&TQ? E~ rather than says cfow for avEV substantive, not just does so so probably ctFv TOV ELva£, elvaly he does probably for substantiYey &w means "without** stylistic reasons. The word tbtEv "without" In in Ac the reasons. stylistic crw OFCV relation to from is the sense from; tf.vEV is the relation opposite to crrw, sense of of apart ? opposite apart &t*v for not together. yap avw--for not apart apart from . . . but together. 'Ov yap the yap with the rather -y&.p, jfor for,7 refers refers to to raw&r ra:vr6v,? rather only only together together with: we ? ro the word what does TO y' does the ro the same. According! TO avroy the Accordingly, It means what belongs the belongs together. together. same ? mean? It the same, " ' ' ~' voetv ..... , , " KO! elvm" COTF re TO yap avro VOE£V EU'TIJI 'TE Ka£ E£Va£ "TO 5
.
:
aV-ro,
?
,.
yap
.
.
avro,
"for is so so also also presence presence of of what same taking-to-heart the same: "for the taking-to-heart is is present." present." :
is
The two this way way,y that that the the essential essential in this two belong together in belong together oits in consists nature of. VOE'v, first, consists in its remaining named nature ofyottr, remaining fofirst,
242 242
WHAT
W H AT IS B D THIN X. IN G ? IS CALL CALLED THINKING?
cused on the the presence is present.. *Ew7 the cused of what is the presence presence of present, "E6JJ, presence is present, FOC&F of what is accordingly keeps and guards present, accordingly keeps guards "VOE'iv within itself to it. the presence itself as as what what belongs it. From £6.,, the to lor^ presence belongs of what is of is present, there speaks the duality the two. two. of the present, there speaks the duality of There speaks from it the call that calls us into the essential from it the call that calls us into the essential nature of of thinking, that admits into its its own nature nature admits thinking thinking? that thinking into and there keeps and guards it. it. keeps guards is this this so? How is so? Why in what way is thinking way is Why and in thinking directed directed and called called into into its the its own essential essential nature nature by by the of beings? Being it is states unequivis so, so, Parmenides states Being of unequiv beings? That it in ocally in fragments 5 and 8, 54/36. Parmenides, it is true, 5 54/56. it is true, ocally 8, Parmenides, fragments does not speak of the call. However, does say: in the of he the call. does in the speak However, say: presence of what is present there speaks the call that calls of is the there call that calls presence present speaks us into into thinking, us the call call that that calls into its calls thinking its own thinking,, the thinking into in this nature in JIOE'iJI into Elva£. this way, it directs that it directs poctF into elm*. way, that the second But in the passages just just cited, cited, Par Parsecond of of the the two passages indication decisive vo&v and how menides gives a decisive indication why JIOEW why gives elvai. To follow belongs follow this this indication indication belongs together together with Elvai.. this is of course through, more is required than this course of lectures could could lectures through, required would first to the provide. We first have to give thought to the essenessen to provide. give thought tial language, in respect respect of of what was said said earlier earlier tial nature of language, AE'}'EW and Xoyos. A.6yos-. It It remains obscure obscure why why pre preconcerning concerning X)w calls us into thought, cisely EOJI lp.p.&w. us into thought, and in in what way. way. e/iftcra* calls cisely COF Let us note COF EJLf.L6"a£, note well well--EOv the presence presence of of what is is /xftocu, the and not is as what and not present, is present as such not Being as such as present, present Being both added together together in in a synthesis, synthesis, but: but: their their such, nor both such, from their duality, emerging emerging their unity unity kept kept hidden, hidden, keeps keeps the the duality, call. call. Another thing, thing, however, however, is is clear clear : the the saying saying TO ro yap ylip avro aln-o voziv
