2014 by Martin Heidegger The Philosophy of Another Beginning

Author:Martin Heidegger The Philosophy of Another Beginning
Language: eng
Format: epub

MARTIN HEIDEGGER: The Philosophy of Another Beginning

The very symmetry of depicting Geviert pushes us toward placing God, in the singular, at the very top. Perhaps, the absence of this version is explained by Heidegger's stubborn lack of desire to somehow address the question about the “multiplicity of gods or the presence of a single God.” But at the same time, he clearly holds onto the possibility of a single God within the fundamental-ontological system of coordinates, as evidenced by his usage of the term “God” in the singular and, more specifically, the “Last God” (“God” in particular, not “gods”). But Heidegger carefully avoids forcing any discussion about a God based on a justified fear of slipping back into the old metaphysics and ontological theology, which would be the equivalent to refusing to philosophize within the space of another Beginning. The question of the one God should be resolved at the assembly of gods, in their trembling, in the sacred inaccessibility of their secret meeting at the hearth of Seyn-Being. We can—approximately—judge only the divine horizon as one that opens up inside the sacred, sacral (Heilige). But it is the sacred that is the other (poetic) name for Seyn-Being. “The sacred and Seyn-Being both name one and the same and not one and the same (...). The sacred and Seyn-Being are the names of another Beginning tested through experience and thought through? Each of these names belongs to a different sphere: one to poetry (the sacred, Heilige), and the other to philososhy (Seyn-Being). The divine in relation to the human is located on the other side of SeynBeing, on the other side of the sacred zone (Heilige). This is why man in his essence, as the guardian of Seyn-Being, always sees the divine only as the farthest horizon and cannot judge the number of gods, their multiplicity, or singularity. This is not men’s business, but that of gods—rto count themselves, if numbering for gods has any kind of meaning.

38 Martin Heidegger, Uber den Anfang (Frankfure am Main: Victorio Klostermann, 2005}, 157.

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ALEXANDER DUGIN

Therefore, it would be more accurate to represent this schematic diagram as follows:

The Divine (gods? God?)

sky earth

In chis positioning of Geviert, there develops the greatest kind of opposition between gods and men, which were more like neighbors in the previous version. Here, their relationship becomes more hostile. Gods fight men, attack them, send them sores and suffering, mock them, despise them. Gods can kill men, laugh at them, turn their lives into hell. Ac times, men begin to storm the lighe, airy citadels of the gods and, on occasion, they manage to kill them (“God is dead” writes Nietzsche, “And we have killed him”). In comparison to men, gods are immortal, bue in comparison to Seyn-Being, they are mortal, since Seyn-Being is the event that carries Nothingness in itself as che possibility to “nihilate, “annihilate” Sometimes, gods die (as the great Pan once died).® Let us also recall che Biblical subject about Jacob wrestling with the angel (God) until dawn.

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