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In 1926: living at the edge of time - Monoskop

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318 CODES<br />

lichkeit des Daseins" ("The Existential Source <strong>of</strong> Historiology in <strong>the</strong><br />

Historicality <strong>of</strong> Dasein") argues th<strong>at</strong> wh<strong>at</strong> used to be regarded as <strong>the</strong><br />

objective level <strong>of</strong> history is actually based on <strong>the</strong>-in a certain sensesubjective<br />

(419-420) level <strong>of</strong> <strong>the</strong> <strong>time</strong> <strong>of</strong> existence: "Whe<strong>the</strong>r <strong>the</strong> historiological<br />

disclosure <strong>of</strong> history is in fact accomplished or not, its ontological<br />

structure is such th<strong>at</strong> in itself this disclosure has its roots in <strong>the</strong><br />

historicality <strong>of</strong> Dasein. This is <strong>the</strong> connection we have in mind when we<br />

talk <strong>of</strong> Dasein's historicality as <strong>the</strong> existential source <strong>of</strong> historiology"<br />

(392-393). But if human existence is thus described as "essentially oriented<br />

toward <strong>the</strong> future," this future holds nothing more than <strong>the</strong> individual's<br />

de<strong>at</strong>h. [see <strong>In</strong>dividuality vs. Collectivity, Immanence = Transcendence<br />

(De<strong>at</strong>h)] The Past, in contrast, is f<strong>at</strong>e, m<strong>at</strong>erialized in<br />

<strong>the</strong>-collective-history <strong>of</strong> a n<strong>at</strong>ion, or Yolk (384ff.). By defining history<br />

from an existential point <strong>of</strong> view, Heidegger moves <strong>the</strong> future back into<br />

<strong>the</strong> picture. But this only confirms <strong>the</strong> unavailability <strong>of</strong> any future th<strong>at</strong><br />

would not be merely subjective.<br />

Rel<strong>at</strong>ed Entries<br />

Assembly Lines, Bullfighting, Dancing, Elev<strong>at</strong>ors, Employees, Gramophones,<br />

Jazz, Reporters, Timepieces, Au<strong>the</strong>nticity vs. Artificiality, Center<br />

vs. Periphery, <strong>In</strong>dividuality vs. Collectivity, Sobriety vs. Exuberance,<br />

Au<strong>the</strong>nticity = Artificiality (Life), Immanence = Transcendence (De<strong>at</strong>h)<br />

References<br />

Walter Benjamin, "J. P. Hebel: Ein Bilderr<strong>at</strong>sel zum 100. Todestage des Dichters"<br />

(<strong>1926</strong>). <strong>In</strong> Benjamin, Gesammelte Schriften, vol. 2, part 1. Frankfurt,<br />

1977.<br />

Bertoit Brecht, "Wenn der V<strong>at</strong>er mit dem Sohne mit dem Uhu ... " (<strong>1926</strong>). <strong>In</strong><br />

Brecht, Gesammelte Werke, vol. 18. Frankfurt, 1967.<br />

Andre Coeuroy and Andre Schaffner, Le Jazz. Paris, <strong>1926</strong>.<br />

"Deutsche Zukunft." Suddeutsche Mon<strong>at</strong>shefte 24 (<strong>1926</strong>): 215-219.<br />

Charles Diserens, The <strong>In</strong>fluence <strong>of</strong> Music on Behavior. Princeton, <strong>1926</strong>.<br />

Sam Eisen, "Politics, Poetics, and Pr<strong>of</strong>ession: Viktor Shklovsky, Boris Eikhenbaum,<br />

and <strong>the</strong> Understanding <strong>of</strong> Liter<strong>at</strong>ure, 1919-1936." Dissert<strong>at</strong>ion,<br />

Stanford University, 1994.<br />

Oskar Maurus Fontana, "Was arbeiten Sie? Gesprach mit Robert Musil"

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