Kehre

La investigación presenta el modo en que la reflexión heideggeriana en torno a la relación entre a) la historia como acontecimiento (Geschichte) y b) la historia como historiografía (Historie), es replanteada en el marco del conocido giro (Kehre) de la década de los treinta. En este sentido, se contrasta la exposición de la relación, tal cual acontece en Sein und Zeit, con lo dicho en el circuito de la historia del ser (Seyn) y en conferencias como Die Frage nach der Technik, de los años cincuenta. Para el caso de SZ, la historiografía es un fenómeno derivado de la Wiederholung originaria del Dasein y de su proyección futura. En contraste, el acceso a lo propiamente histórico en los Beiträge debe ser pensado desde la verdad del ser y desde la relación que se tiende entre la historia como Geschichte y el Geschick (destino).

Pensar el consumismo es enfrentar nuestro momento histórico, pero pensarlo desde la historia del ser, desde el pensamiento heideggeriano, es renunciar a los modos habituales con lo que abordamos un problema.
Pensar el consumismo desde la historia del ser es abordar la manifestación del modo moderno de conducirnos como resultado de un esenciarse del ser como voluntad de voluntad, mismo que se despliega en su maquinación, vivencia y lo gigantesco. Este pensar mismo es ya un tránsito que dispone a otro esenciarse del ser desde el cual ya se comprende el abandono del ser.

This paper focuses on two lectures Martin Heidegger (1889-1976) and Walter F. Otto (1874-1958) held in Rome respectively in 1936 and 1937. Both lectures deal with a core issue in Hölderlin’s poetry, that of the “flight of the gods.” I claim that this topic played a major role for both Heidegger’s and Otto’s intellectual careers. Heidegger’s “turn” (Kehre) from being as unconcealment (as in "Sein und Zeit") to the poetic commemoration of being's concealment (as in the "Beiträge" and "Besinnung") owes much to the commemoration of the absence of the Greek gods celebrated in Hölderlin’s poems. Such issue was of key importance also for Otto, prompting him to rethink his somewhat idealized interpretation of the Olympian gods as “figures of being” (Götter Griechenlands, 1929), and to look for a productive way of dealing with the pre-Olympian, Titanic, phase of Greek religion. Most probably, Heidegger and Otto discussed these issues at their meetings in Köln and Weimar (i.e. from 1930 to 1937), where they both served as members of the editorial boards of Scheler’s and Nietzsche’s critical editions. The fact that in their conferences held in Rome as well as in other essays of the 1930s Heidegger and Otto often dwell on the same passages of Hölderlin, and provide similar interpretations of them, makes plausible that Hölderlin’s “flight of the gods” was a major topic in their discussions of that period.

Martin Heidegger’s Being and Time, published in 1927, turned out to be one of the most groundbreaking works of the 20th century and made its author famous. In its pages, Heidegger proposed a radical renewal of philosophy, which was supposed to return to its proper and true sources. The philosopher named its proposal “fundamental ontology” and, in most general terms, it was to negate the whole contemporary philosophical tradition which related to being and meant to turn thinking towards the absolute and true foundation which was to be Being itself (Sein). The project of fundamental ontology turned out to be impossible to complete fully, thus it was eventually abandoned by Heidegger. The thirties were the time of change in thinking of the philosopher, where towards the end of the decade he prepared a great turn (Khere). It must be stated that after the publi­ cation of a book entitled Kant and the Problem of Metaphysics in 1929, Heidegger turned silent for an extended period of time, and as a matter of fact, did not pub­ lish a “typical” monograph till the end of his life. All the other book­form publi­ cations are editions of the philosopher’s lectures, frequently only prepared and undelivered in given academic years. This fact demonstrated Heidegger’s way of understanding and practicing philosophy, which he always reduced to a live contact with lecture room and the audience. This approach inscribes itself into the conception of his philosophy which involves uncovering that which is hid­ den, which occurs in the dynamic aspect of uncovering of being. However, while Being and Time and Kant and the Problem of Metaphysics are an effect of an initial attempt of uncovering the concept of Being through an actual being, in his later thought Heidegger abandons this idea, performs a “turn” and in a mystical­ec­ static dimension attempts to describe Being itself without the participation of any actual being. As a result, the philosopher abandoned the concept of the funda­ mental ontology, also turning man as Dasein into a guardian, a “sheperd of being.” All of this may seem to be an unexpected acrobatic “flip” and a departure from the philosophical project proposed in Being and Time in favor of poorly readable and indistinct intuitions revolving around dark poetry of the poets of the “truth of being” (whatever this may mean).
Against this background, an extraordinary work of Heidegger reveals itself, a work which is covered by a tight veil of mystery. It was created during the apparent time of stagnation and lack of publishing activity towards the end of
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the thirties, which was also right after the unfortunate engagement of the phi­ losopher with Nazism. The work in question is Contributions to Philosophy (Of the Event), whose significance in Heidegger’s world cannot be overestimated. It was created between 1936 and 1938. Heidegger never directly mentioned it, nor did he ever make any references, he wished, however, for it to be published posthu­ mously. The will of the philosopher was respected – The Contributions... were pub­ lished in 1989 and immediately evoked great, even sensational interest. Perhaps the work of a lifetime of the Master of Germany has been published, a work which directs towards the essence of his thought. The Contributions... constitute a foun­ dation of Heidegger’s “turn,” i.e. the departure from the project of fundamental ontology and pursuing a path delineated by the “dark Pre­Socratic philosophers” and the mysterious Hölderlin – their poetic representative in modern times. In other words, The Contributions... are a way towards the deeper strata of reality for the purpose of building something in the shape of “nonmetaphysical” philosophy, based on the direct “event” of being itself. The present monograph is devoted to demonstrating that way. While describing the path, one wanders through fugues: der Anklang – “the Reasoning,” das Zuspiel – “the Interplay,” der Sprung – “the Leap,” die Gründung – “the Grounding,” die Zukünftigen – “the Future Ones,” der letzte Gott – “the Last God.” Nevertheless, the book is not devoted to the description of individ­ ual fugues, but to extracting “joinings” – elements out of which such a way can be built. This idea determines the structure of the book, as it is divided into chapters where the extracted “joinings” are brought forth.
The work is composed of five chapters. Chapter I, entitled Ereignis-the event, which opens the discussion, relates to the main motif of Heidegger’s thinking on being, i.e. “the event.” Chapter II, entitled The Fugue of being, the meaning of fugue perspective on being is presented and the resulting consequences are demon­ strated. Chaper II, entitled The Metaphysics of beings and the metaphysics of being is an attempt at describing the fundamental for Heidegger’s thought division of philosophy into the “metaphysical” tradition focused on beings, which is rejected by the author, and the suggested path towards the Being itself which reveals itself in the event.
The next, fourth chapter, entitled Faith and knowledge, is an attempt at a per­ spective towards the distinction between knowledge and faith, presented in The Contributions... – two ways of gazing at what “is,” which have been shaped in the history of philosophy by the known division into theology and philosophy. Finally, the fifth chapter, entitled The last god is an attempt at “adjoining” Heidegger’s reflection over the event of being through relating to the experience of “divinity” which Heidegger understood in a particular manner. God and divinity, deprived of the sacred and religious character, express for the philosopher the deepest desire and perhaps the deepest sense of human existence. Only a God Can Save Us was the title of the famous interview with Heidegger conducted by Spiegel’s edi­ tor in chief, published (accordingly with the philosopher’s clearly expressed will)
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posthumously. The motif of “the last god” in Contributions... may serve as a kind of adhesive (this is one of the meanings of fugue) for the entirety of the conducted reflections.
The esoteric character of Heidegger’s work leads through an untrodden trail of eventing of Being, which, at certain moments, reveals itself in its true nature, that is, clears for Dasein prepared for this exceptional experience. The power of influence of Being indicates a change, a reversal of relation: man turns from a seeker of Being – the true foundation, the philosophical source – into a “reciever” of Being which clears in eventing. Man as Da-sein turns into a guardian, a shep­ herd of being – he guards Being, returns to a different, proper beginning. Contri- butions... emerge from the very eventing of Being and through the fugual character attempt to capture the dynamic character of their uncovering – the essencing of the truth of Being. These reflections of Heidegger, filled with mystical inspiration, confuse the reader in a certain way: The Contributions... are so remote in terms of form from the specific language that Heidegger uses in his other texts, that they invoke a lot of doubts.
Nevertheless, a careful reading of the work discloses its depth and clarity, which leads to the conclusion that The Contributions... are not a collection of cha­ otic reflections cast onto paper to stabilize the dynamic revealing of the mystery of being. It attempts to direct the alert observer towards Being itself, to imple­ ment its secret, to somehow revert the reader to the very beginning. It does so through a “mood,” as philosophy is, according to Heidegger, the proper attune­ ment – the wonder postulated at the beginning of the philosophical thought does not illustrate the proper, true attitude which must shape itself in attunement dif­ ficult to define, certainly not “conceptual and forcing constant “attention.”
The philosophy presented in The Contributions... enacts the tragedy of a phil­ osophical fall – it is a turning towards Being and thus towards authenticity. The fallen philosophy is overcome in The Contributions...: Man­Dasein makes a full turn towards the gifting source. A different beginning suggested by Heidegger opens a new path – opens towards the beginning of thinking, situates thinking, focuses it around the “object” particular to it, that is around the eventing of Being. Fol­ lowing that trail is a constant process, never finished – it stands (positions) a man differently against the finite nature of being and the infinity of Being. Such is the trail that the philosopher invites his reader to. The reflections undertaken in the present book are the consequences of accepting the Heideggerian invitation.

(Artículo) El pensamiento de Martin Heidegger experimenta un repentino cambio en su forma de expresión ante la pregunta por el sentido del Ser, o Seinsfrage, a partir de la década de los treinta del siglo XX. No obstante, este cambio no representa una ruptura en el continuum del proyecto heideggeriano, sino una precisión en su aproximación filosófica al Ser. En este artículo analizaré de qué manera la recepción e interpretación de la poesía de Friedrich Hölderlin influye en la forja de la compleja propuesta del Ereignis en el segundo Heidegger. El objetivo de esta reflexión es entender cómo gracias al viraje, o Kehre, hacia la segunda etapa de su pensamiento se funda un nuevo horizonte para la reflexión al margen de la tradición metafísica occidental y del corsé de un método con pretensiones cientificistas. En este horizonte, el lenguaje poético recobraría la legitimidad del diálogo y la pregunta como vehículos para el pensamiento.