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In 1926: living at the edge of time - Monoskop

In 1926: living at the edge of time - Monoskop

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IMMANENCE = TRANSCENDENCE (DEATH) 377<br />

cans-launches Martin Heidegger into one <strong>of</strong> <strong>the</strong> most complex passages<br />

<strong>of</strong> Sein und Zeit (Being and Time). Trying to argue th<strong>at</strong> De<strong>at</strong>h is indeed<br />

a part <strong>of</strong> human life, Heidegger goes so far as to claim th<strong>at</strong> dying and<br />

human existence are coextensive from <strong>the</strong> perspective <strong>of</strong> <strong>the</strong>ir dur<strong>at</strong>ion:<br />

"<strong>In</strong> actuality, Dasein is dying throughout its existence" (Heidegger, 251).<br />

This is <strong>the</strong> thought which should encourage confront<strong>at</strong>ion with De<strong>at</strong>h,<br />

anticip<strong>at</strong>ion <strong>of</strong> one's own De<strong>at</strong>h in <strong>the</strong> imagin<strong>at</strong>ion; it is also <strong>the</strong> thought<br />

which should encourage acceptance <strong>of</strong> <strong>the</strong> possibility <strong>of</strong> one's nonexistence,<br />

as well as acceptance <strong>of</strong> <strong>the</strong> facticity <strong>of</strong> one's De<strong>at</strong>h. It is just such<br />

a complex existential leap into <strong>the</strong> future th<strong>at</strong> Heidegger describes with<br />

<strong>the</strong> metaphor "Vorlaufen in den Tod," or "running ahead into de<strong>at</strong>h"<br />

(267).<br />

Even more frequent than <strong>the</strong> complementary motifs <strong>of</strong> escaping and<br />

facing De<strong>at</strong>h are <strong>the</strong> associ<strong>at</strong>ions between De<strong>at</strong>h (or <strong>the</strong> thre<strong>at</strong> <strong>of</strong> De<strong>at</strong>h)<br />

and sexual fulfillment. Mountainous landscapes appear to be <strong>the</strong> standard<br />

setting for such links. The hero and narr<strong>at</strong>or in Rene Schickele's<br />

novel Maria Capponi, for example, has never known how passion<strong>at</strong>e his<br />

wife can be-until <strong>the</strong> spring day on which a climbing accident traps<br />

<strong>the</strong>m toge<strong>the</strong>r in a crevasse. Here, nothing is left but <strong>the</strong> expect<strong>at</strong>ion <strong>of</strong><br />

De<strong>at</strong>h and <strong>the</strong> mutually warming presence <strong>of</strong> <strong>the</strong>ir bodies. [see Mountaineering]<br />

Leni Riefenstahl claims th<strong>at</strong> she discouraged <strong>the</strong> sexual advances<br />

<strong>of</strong> both <strong>the</strong> male lead actor and <strong>the</strong> director <strong>of</strong> <strong>the</strong> film The Holy<br />

Mountain (and prevented <strong>the</strong>m from killing <strong>the</strong>mselves and each o<strong>the</strong>r<br />

out <strong>of</strong> frustr<strong>at</strong>ion and jealousy)-but she certainly enjoys <strong>the</strong> eroticizing<br />

effect th<strong>at</strong> <strong>the</strong> dangers <strong>of</strong> mountaineering have on <strong>the</strong> trio. <strong>In</strong> contrast,<br />

Bertolt Brecht's poem "Entdeckung an einer jungen Frau" ("Discovery<br />

on Behalf <strong>of</strong> a Young Woman") is a particularly serious vari<strong>at</strong>ion on <strong>the</strong><br />

same motif:<br />

A sober goodbye in <strong>the</strong> morning, a woman<br />

Standing without emotion on her threshold, seen without emotion.<br />

Then I noticed a streak <strong>of</strong> gray in her hair,<br />

And I couldn't make up my mind to leave.<br />

Wordlessly I touched her breast, and when she asked<br />

Why I, guest for one night, did not want<br />

to leave <strong>the</strong> next morning (for this was <strong>the</strong> agreement),<br />

I looked her straight in <strong>the</strong> face and said:

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