I can not recall much of what I’ve learnt about Arendt save the idea of the ‘table’…and interlocutors facing one another.
Falling and Thrownness
“In-authenticity” does not mean anything like Being-no-longer-in-the-world, but amounts rather to a quite distinctive kind of Being-in-the-world — the kind which is completely fascinated by the ‘world’ and by the Dasein-with of Others in the “they”.
— Martin Heidegger, Being and Time
inauthenticity is not the opposite of authenticity. it is a necessary immersion before the latter.
aureliomadrid asked: ...yes, MH's silence was a blasphemy! Thanks for reposting the photo of MH with eyes occluded. I'm about to write about at length on his many 1st-rate ideas concerning art & I then needed a way to show & to contrast the genius, with him in a photograph as blinded by his ignorance. He was as brilliant, as he was ignorant.
And yet, Harries said, “the achievement of the philosopher…should not be confused with the man’s sins.” Also, while Arendt was disappointed because he became a Nazi ally, along with the other intellectuals at the time, she latter justified his act, and said, “he was still young to learn from the shock of the collision…”
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Then again, I somehow agree with you.
Those who are truly contemporary, who truly belong to their time, are those who neither perfectly coincide with it nor adjust themselves to its demands. They are thus in this sense irrelevant [inattuale]. But precisely because of this condition, precisely through this disconnection and this anachronism, they are more capable than others of perceiving and grasping their own time.
I take a few steps and stop. I savor the total oblivion into which I have fallen. I am between two cities, one knows nothing of me, the other knows me no longer.
I remember how [my daughter] Claire would come into my study and kiss me goodnight while I was writing these chapters and how she would say as a farewell, “Happy Blanchot dreams!” I recall telling the story to Jacques Derrida who said, smiling, “But there are no happy Blanchot dreams!
Oppressive language does more than represent violence; it is violence; does more than represent the limits of knowledge; it limits knowledge.
But how is man to dwell? How is he to erect things and cultivate and care? By considering this: that the earth and sky, divinities and mortals-belong together in one.*
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*Heidegger, Martin. Building, Dwelling, Thinking. Poetry Language Thought. New York: Harper Row, 1971.
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