Logos and Difference Blanchot, Heidegger, Heraclitus
2005; Taylor & Francis; Volume: 11; Issue: 2 Linguagem: Inglês
10.1080/13534640500058442
ISSN1460-700X
Autores Tópico(s)Classical Philosophy and Thought
ResumoClick to increase image sizeClick to decrease image size Notes Unless otherwise indicated, I follow Jonathan Barnes's rendering of Heraclitus's fragments in Early Greek Philosophy (Penguin: Harmondsworth, 1987), B80, pp.100–126, p.114. See Peter Sloterdijk, Critique of Cynical Reason (Minneapolis and London: University of Minnesota Press, 1988). Maurice Blanchot, The Infinite Conversation, trans. Susan Hanson (Minneapolis and London: University of Minnesota Press, 1993), p.86; L'Entretien infini (Paris: Gallimard, 1969), p.121. Cf. Barnes, Early Greek Philosophy, B1, p.101. Barnes, Early Greek Philosophy, B53, p.102. Barnes, Early Greek Philosophy, B57, p.103. Barnes, Early Greek Philosophy, B51, p.102. Barnes, Early Greek Philosophy, B54, p.103; translation amended. Blanchot, The Infinite Conversation, p. 88; L'Entretien infini, 125. Maurice Blanchot, The Work of Fire, trans. Charlotte Mandell (Stanford: Stanford University Press, 1995), p.323, and La Part du Feu (Paris: Gallimard, 1949), pp.312–313. Blanchot, The Infinite Conversation, p.89; L'Entretien infini, p.127. Blanchot, The Infinite Conversation, p.89; L'Entretien infini, p.127. Blanchot, The Infinite Conversation, p.89; L'Entretien infini, p.127; translation amended. Blanchot, The Infinite Conversation, p.39; L'Entretien infini, p.55. Elena Russo reads Blanchot's work as marked by just such a nostalgic desire to return to a lost Eden in Skeptical Selves: Empiricism and Modernity in the French Novel (Stanford: Stanford University Press, 1996). This, however, is to miss the complex philosophy of language that Blanchot begins to develop from his earliest writings on literature. Blanchot, The Infinite Conversation, p.298; L'Entretien infini, p.439. Blanchot, The Infinite Conversation, p.199; L'Entretien infini, p.440. I refer to Blanchot's well known distinction between death and dying, which I will do not have the space to examine here. See, however, my Blanchot's Communism: Art, Philosophy and the Political (Basingstoke: Palgrave Macmillan, 2004), Chapter 1. Barnes, Early Greek Philosophy, B91, p.117. Blanchot, The Infinite Conversation, p.90; L'Entretien infini, p.128. Blanchot, The Infinite Conversation, p.90; L'Entretien infini, p.128. For example, one finds the following in one conversation in The Infinite Conversation: 'But then, in this case, we could say – and it is necessary to say – that the Other, this 'Other' in play in the third kind of relation, is no longer one of its terms; it is neither the one nor the other, being nothing other than relation itself, a relation of the one to the other that requires infinity. Neither one nor the other' (The Infinite Conversation, p.74; L'Entretien infini, p.105). See Marlène Zarader, L'être et le neutre: à partir de Maurice Blanchot (Paris: Verdier, 2001). See William Large, Emmanuel Levinas and Maurice Blanchot: Ethics and the Ambiguity of Writing (Manchester: Clinamen, 2005). Blanchot, The Infinite Conversation, p.87; L'Entretien infini, p.122. Maurice Blanchot, The Writing of the Disaster, trans. Ann Smock (Lincoln: University of Nebraska Press, 1986), p.110; L'Écriture du désastre (Paris: Gallimard, 1980), p.170. Blanchot, The Writing of the Disaster, p.110; L'Écriture du désastre, p.170. See Blanchot, 'René Char and the Thought of the Neuter', where he writes, 'Heideggerian philosophy can be understood as a response to this examination of the neuter and as an attempt to approach it in a non‐conceptual manner; but this must also be understood as a new retreat before that which thought seems only able to entertain by sublimating it.' (The Infinite Conversation, p.299; L'Entretien infini, p.440). In a footnote, he adds that although reflection on the difference between being and beings seems to recognise being as a fundamental word for the neuter, 'it is also necessary to rectify this immediately and say: the dignity accorded to being in the summons that would come to us from it, everything that relates in an ambiguous manner Being and the divine, the correspondence between Sein and Dasein, the providential fact that being and the comprehension of being go together – being being that which illuminates itself, opens, and destines itself to beings that become an opening of clarity; the relation, therefore, between Sein and truth, a veiling unveiling itself in the presence of light – all of this does not prepare us to seek the neutral as it is implied by the unknown' (p.458; p.441). Heidegger delivered the lecture courses, Der Anfang des abendländischen Denkens (Heraklit), in 1943 and Logik: Heraklits Lehre vom Logos, in 1944. Material from these lecture courses informed the essays 'Logos' (Heraclitus, Fragment 50) and 'Alétheia' (Heraclitus, fragment 6), both delivered in 1951, published in Vorträge und Aufsätze (Pfullingen: G. Neske, 1954). Heidegger, Early Greek Thinking, trans. David Farrell Krell (New York: Harper & Row, 1975), p.60. Cf. Heidegger, Early Greek Thinking, pp.118–120. Blanchot, The Writing of the Disaster, p.97; L'Écriture du désastre, p.151. Blanchot, The Writing of the Disaster, p.97; L'Écriture du désastre, p.151. Blanchot, The Writing of the Disaster, p.97; L'Écriture du désastre, p.151. There is little space here to explore the notion of scepticism in Blanchot, which appears in the wake of Levinas's Otherwise than Being or Beyond Essence (1981) and resonates with other words in Blanchot's lexicon like insomnia, awakening, vigilance, neuter, philosophy, testimony, trauma, responsibility, words which he shares with Levinas. See my Blanchot's Vigilance (Basingstoke: Palgrave Macmillan, 2005) for a discussion of these matters. Heidegger, 'The Origin of the Work of Art', trans. David Farrell Krell, Basic Writings (London: Routledge, 1993), p.61. Blanchot, The Infinite Conversation; L'Entretien infini. When Blanchot writes in a footnote to the chapter 'The Most Profound Question' of a 'hearing that looks', of 'the play of hearing and seeing hearing and seeing is a play wherein there is at play "what is most high and most profound': The One"; and of the One which 'accomplishes itself as everything' including 'being as gathering, light and unity of being' (pp.439–440; p.33). See also 'Atheism and Writing', where he invokes a writing which 'conceives of itself on the basis neither of vocal nor of visible manifestation, these being merely opposed through a complicitous opposition that is roused where Appearing (l'Apparaître) reigns as meaning, and light as presence: the pure visibility that is also pure audibility' and proceeds to claim that Heidegger, 'in his faithful belonging to the ontological logos, can still affirm that thought is a seizing that seizes by way of the gaze' (p.261; p.390). Barnes, Early Greek Philosophy, B123, p.112. Blanchot, The Infinite Conversation, p.31; L'Entretien infini, p.44. Heidegger, Early Greek Thinking, p.66. Heidegger, Early Greek Thinking, p.66. Heidegger, Early Greek Thinking, p.66. Blanchot, The Infinite Conversation; L'Entretien infini. There is an interesting exchange in one conversation in The Infinite Conversation. The first conversationalist says, 'I wonder whether Heraclitus, when he says of sacred speech that it neither exposes nor conceals, but gives a sign, is not saying something about this. Might one not lend him the idea you wish to present: that there is a language in which things neither show nor hide?'; the second, 'It is perhaps not for us to lend this idea to Heraclitus, but he may be the one to lend it to us' (p.31; p.44). It is a question, for the second speaker, of heeding what is already present in Heraclitus, of what Blanchot calls elsewhere Heraclitus' 'lofty play of writing' rather than drawing out what was as yet hidden to the Greek writer. Martin Heidegger, An Introduction to Metaphysics, trans. Gregory Fried and Richard Polt (London and New Haven: Yale University Press, 2000), p.65. In La Bête de Lascaux, Blanchot writes that those who listened to Xenophon or read Heraclitus 'were present at a very strange event: the birth of philosophy in poetry'. I explore this claim in Blanchot's Vigilance, Chapter 4.
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