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| HEIDEGGER |
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Martin Heidegger
"When Dasein, tranquillized, and 'understanding' everything, thus compares itself with everything, it drifts along towards an alienation in which its own most potentiality-for-Being is hidden from it. Falling Being-in-the-world is not only tempting and tranquilizing; it is at the same time alienating."
"Man acts as though he were the shaper and master of language, while in fact language remains the master of man."
"Because the essence of technology is nothing technological, essential reflection upon technology and decisive confrontation with it must happen in a realm that is, on the one hand, akin to the essence of technology and, on the other, fundamentally different from it.
Such a realm is art. But certainly only if reflection on art, for its part, does not shut its eyes to the constellation of truth after which we are questioning."
"Poetry is the saying of the unconcealedness of beings."
"In the 'allegory of the cave' the force of clarification does not spring from the image of being enclosed in a subterranean vault and imprisoned in this enclosing; it does not even spring from the aspect of the openness outside of the cave. The image-making interpretive force of the 'allegory' is gathered together for Plato rather in the role of the fire, the firelight and the shadows, the brightness of the day, the sunlight and the sun. Everything depends upon the shining of the phenomenal and the possibility of its visibleness. To be sure, unhiddeness is named in its various stages, but one can only consider it in the way it makes the phenomenal accessible in its outward appearance and the way it makes this emerging visible."
"The revealing that rules in modern technology is a challenging, which puts to nature the unreasonable demand that it supply energy that can be extracted and stored as such. But does this not hold true for the old windmill as well? No. Its sails do indeed turn in the wind; they are left entirely to the wind's blowing. But the windmill does not unlock energy from the air currents in order to store it.
In contrast, a tract of land is challenged into the putting out of coal and ore. The earth now reveals itself as a coal mining district, the soil as a mineral deposit. The field that the peasant formerly cultivated and set in order appears differently than it did when to set in order still meant to take care of and to maintain. The work of the peasant does not challenge the soil of the field. In the sowing of the grain it places the seed in the keeping of the forces of growth and watches over its increase. But meanwhile even the cultivation of the field has come under the grip of another kind of setting-in-order, which sets upon nature. It sets upon it in the sense of challenging it. Agriculture is now the mechanized food industry. Air is now set upon to yield nitrogen, the earth to yield ore, ore to yield uranium, for example; uranium is set upon to yield atomic energy, which can be released either for destruction or for peaceful use."
"The peasant woman wears her shoes in the field. Only here are they what they are. They are all the more genuinely so, the less the peasant woman thinks about the shoes while she is at work, or looks at them at all, or is even aware of them. She stands and walks in them."
"The age of intellectual cultivation is coming to an end, not because the uncultured are gaining the ascendancy, but because the signs are appearing of a world-age in which that which is worthy of questioning will someday again open the door that leads to what is essential in all things and in all destinings."
"Poets are the mortals who, singing earnestly of the wine-god, sense the trace of the fugitive gods, stay on the gods' tracks, and so trace for their kindred mortals the way toward the turning. The ether, however, in which alone the gods are gods, is their godhead. The element of this ether, that within which even the godhead itself is still present, is the holy. The element of the ether for the coming of the fugitive gods, the holy, is the track of the fugitive gods. But who has the power to sense, to trace such a track? Traces are often inconspicuous, and are always the legacy of a directive that is barely divined. To be a poet in a destitute time means: to attend, singing, to the trace of the fugitive gods. This is why the poet in the time of the world's night utters the holy."
"The setting-into-work of truth thrusts up the unfamiliar and extraordinary and at the same time thrusts down the ordinary and what we believe to be such. The truth that discloses itself in the work can never be proved or derived from what went before. What went before is refuted in its exclusive reality by the work. What art founds can therefore never be compensated and made up for by what is already present and available. Founding is an overflow, an endowing, a bestowal."
"To free really means to spare. The sparing itself consists not only in the fact that we do not harm the one whom we spare. Real sparing is something positive and takes place when we leave something beforehand in its own nature, when we return it specifically to its being, when we 'free' it in the real sense of the world into a preserve of peace. To dwell, to be set at peace, means to remain at peace within the free, the preserve, the free sphere that safeguards each thing in its nature. The fundamental character of dwelling is this sparing and preserving."
"Man puts the longest distances behind him in the shortest time. He puts the greatest distances behind himself and thus puts everything before himself at the shortest range.
Yet the frantic abolition of all distances brings no nearness; for nearness does not consist in shortness of distance. What is least remote from us in point of distance, by virtue of its picture on film or its sound on radio, can remain far from us. What is incalculably far from us in point of distance can be near to us. Short distance is not in itself nearness. Nor is great distance remoteness."
"This path to the answer to our question is not a break with history, 'not a' repudiation of history, but is an adoption and transformation of what has been handed down to us. Such an adoption of history is what is meant by the term 'destruction'….Destruction does not mean destroying but dismantling, liquidating, putting to one side the merely historical assertions about the history of philosophy. Destruction means- to open our ears, to make ourselves free for what speaks to us in tradition as the Being of being."
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