Interpretation of Nietzsche's Second Untimely Meditation by Heidegger Martin; Haase Ullrich; Sinclair Mark

Author:Heidegger, Martin; Haase, Ullrich; Sinclair, Mark
Language: eng
Format: epub
Publisher: Indiana University Press
Published: 2016-04-12T04:00:00+00:00

§91. Truth and Science

Truth as the securing of the continued existence of the present “horizon” of life is what first of all grants the directives for the essence of the sciences, and for Nietzsche, this means for their relation, as a kind of cognition, “to life.”

“Proximity to life” is not at all decisive! But is that not exactly what Nietzsche demands of historiology?! Yes and no! Proximity to the essence of life, certainly, but precisely not proximity to what at any given time is customary, familiar and well established! Not what is immediately of use on the day, not what is intelligible to everyman, and no “solidarity with the people,” no currying favor with everyday common sense and its standards.

Proximity to the essence of life, that is to say, indispensable to life, that is, necessary for life, to which belongs a horizon that is in each case fastened but never rigidified; this securing of the horizon is achieved by the sciences by means of their “rationality,” by means of their conceptuality.

Only where there is constancy and at the same time the ability to overcome what is fixed can there be becoming. Life as self-intensifying demands “steps” and thus rigidity, constancy, not dissolution and sheer unraveling. Neither “close to life” nor “far away from life,” but essentially fitting with respect to the essence of life!

For historiology as a science this means: historiology itself as a science cannot institute a relation to life as “becoming,” though within the “natural” relation of “historiology” to life it is the necessary form of its development, consolidation, and of the granting of its continued existence.

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