By Veronique M. Foti
Veronique Foti delves into the entire variety of Heideggerian texts to intricate the problematics of historicity, language, and the constitution of disclosure or "manifestation" in reference to the poets whom Heidegger invoked alongside his direction of considering. Foti’s examining of those poets (Morike, Trakl, Rilke, Holderlin, and Celan) is a probing inquiry into the cultured, moral, and political implications of Heidegger’s idea. She understands how technicity (techne) and poetizing (poiesis) are hostile but introduced jointly in Heidegger’s hermeneutic phenomenology, how they're either politicized and associated with moral praxis, and the way technicity, poetizing, and praxis can't be dissevered from Heidegger’s crucial considering.
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Extra info for Heidegger and the poets: poiesis/sophia/techne (Philosophy and Literary Theory)
Heidegger's effort to accomplish a situating elucidation (Erliiuterungl Erorterung) of Trakl's poetry sustains a double gesture: with one hand, so to speak, he welcomes and valorizes the upsurge of alterity and estrangement in the poetry; but with the other (and almost by a sleight of hand), he fits this alterity into an onto-historical vision and seeks to contain its disintegrative power. The second gesture of fitting containment inscribes a number of circles, each slightly decentered with respect to the others.
This work of fragmentation and re-assembly (which ignores the care Trakl himself devoted to arranging the sequence of his poems for publication6 ) masks the importance of rupture and negativity in Trakl's poetic sensibility, particularly in his thematization of estrangement. Heidegger understands apartness (Abgeschiedenheit) as the "free domain" or "land" of the wandering stranger, which is situated in the "evening" of a decline (GA 12,73). Since the locality (Ortschaft) of this site or place (Ort) is the still withheld "earliness," the promise or onto-historical destiny not yet brought to fruition, of the "land of evening" which is the Occident (Abendland), Heidegger understands the downward path of decline and perishing (Untergang) as an itinerary of transition (Obergang).
Since the ec-stasis is sustained by the "pain" of mortality (the "flame" of ambiguous power which "soul" entrusts to spirit), it both "lightens and lets [things] shine forth in radiance ... [and] can go on devouring and reducing everything to the whiteness of ash" GA 12, 56). Whereas spirit as historical configuration is thought in wholly positive, indeed, salvific terms, spirit thought as ec-stasis cannot accomplish "the gathering of the gentle," which is differential unification, unless its dynamism becomes the counter-movement of Fortriss and Ruckriss.
Heidegger and the poets: poiesis/sophia/techne (Philosophy and Literary Theory) by Veronique M. Foti