Here
are two iterations of the fundamental ontological claim:
Being’s Becoming
appears with the present. (12/24/14)
[Repeat] Being’s Becoming appears with the present. The present discloses this excess, which is
the offering made to learning, for learning, in learning. (12/24/14)
And these two iterations must be read within the context of
Schürmann: “With the originary concept
of ontology and the ontological concept of the originary we leave the
phenomenology of reversals…Rather, presencing itself is to be understood as
originary…as pure coming-about.”(140)
In
sum, the reduction to becoming takes
us to the originary, which, in turn, propels learning as technē:
Presencing
understood (thought) as orignary, as
pure coming-about, demands a thinking of becoming,
that is, of actualization, realization.(1/7/05)
With
this context one needs to read the writing from 1/12/05 as already describing
learning as the actualization and realization of becoming: “When the learner takes up learning she (re)presents
Being. We call this ‘(re)presentation’
the mimetic artwork of learning…”(BL
343)
Again,
the description is emphasizing the re
in re-presentation, as presencing again. This does not constitute a reversal or
return. Thinking the temporality of the
event of learning discloses the (re)turn to Being as having happened when the
moment of re-presentation is occurring.
Such is the extended stretching character of the kairos and the nunc stans. The ‘standing’ of the ‘standing now’ is not
quiet standing still; it is moving because it is organized within dynamic of
presencing. Further, presencing again constitutes the appearance of
Being as becoming. This is the sense in
which Nietzsche describes the Eternal Recurrence
(hence, not ‘return’ nor ‘reversal’):
“Now I
shall related the history of my Zarathustra. The
fundamental conception of this work, the idea of the eternal recurrence, this
highest formula of affirmation that is at all attainable, belongs in August
1881: it was penned underneath: ‘Six thousand feet beyond man and
time’. That day I was walking through the woods along the lake of
Silvaplana: at a powerful pyramidal rock not from from Surlei I
stopped. It was then that this idea came to me…it invaded me…That everything recurs is the closest
approximation of a world of becoming to a world of being – high point of
meditation.”
I
offer another example with the poetic phenomenological description I wrote in one
of my Palabras for Rocha’s Late to Love:
Genesis
Time, the time of origin, the temporal modality of formation, messianic
time? The time when It gives, the time
of giving, the eternal recurrence of the offering: ceaseless nativity. All is given.
What’s
up? What’s going down? What’s going on? What gives?
It gives. “Es gibt.”
All is given. All is present. All is presence.
If All is present, is All presented?
What gives continues to give, and is a
ceaseless nativity, an eternally recurring beginning. To further denote ceaseless nativity we can
play with the word ‘giving’ and ‘gift’ and say ‘presenting.’ But this doesn’t capture the offering made with the given, with the
Giving.
Here
the important link is made between Ceaselss Nativity and Eternal Recurrence,
and between presence, presencing, and presenting. ‘Presenting’ is meant to denote both the act
of showing and the act of offering. And
it is in this sense that (re)presenting is a mimetic disclosure (showing) of
Becoming: when the learner re-presents s/he is presenting again the presencing
of Being; she is mediating the recurrence of becoming.
As
I mentioned in yesterday’s commentary, it is not at all to me clear how one
moves from the primary (ontology) to the secondary (ethical) without operating
under the force of desire. Description
of learning remains within the primary, and constitute the existential shaped
and formed by the ontological. And the
divorce between the existential and the ethical is reinforced on 1/12/05 when
the technē of
learning is described has happening from an existential modality “that moves
beyond good and evil, truth and falsity, in the realm where freedom makes its
appearance, unbound from the confines of judgment.”(BL 343)
What is shown by the description on 1/12/05 is
that the desire turned on in the
re-turn is the pathos of
freedom. The work of art arises “from
the spontaneity of improvisation, composed…from out-of-time, from the ek-static
seizure of reason that unleashes imagination.
And with this movement artwork represents the truth of representation,
the truth of showing, displaying, performing and setting forth.”(BL 343)
If the work of art is a mediation of the recurrence of becoming then it
is “the delegate of Being’s unfolding…”(BL
343) And as the representative of
Being, artwork is a “showing and unveiling of freedom.”(BL 343) The rise of the
poetic is not then a displacement of the prosaic, but a diminishing of it. The prosaic is diminished in the moment of
self-overcoming, which occurs when the self is seized; “the ek-staic seizure of
reason that unleashes the imagination.”
The poetic arises from the gap that opens when reason qua analysis is
tempered. Enter the phenomenological,
the descriptive as poetic re-presentation; production, realization,
actualization of becoming: “In this diminishing, judgment is absent, and this
absencing is exhibited with the ex-cess of meaning that spills over in the
performance of poetic dialogue. In the
absence of judgment, compassionate listening allows for the spilling over of
meaning in the letting be of the unbounded imagination enacted with artwork.
Something remains ‘not yet’ said in the dialogic, and the poetic saying
(re)presents this by pointing beyond it-self…”(BL 344)
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