See also the whole of Eugen Fink, Spiel als
Weltsymbol
(Stuttgart: W.
Heidegger - Nietzsche - v1-2
The implication is that Heidegger's detailed work at Weimar never really advanced beyond the Zarathustra period to the more bedeviling problem of that nonbook Der Wille zur Macht.
I have not been able to ascertain the precise nature of Heideg- ger's plan for the publication of Nietzsche's literary remains.
We may surmise that he opposed the prevailing view that a complicated schol- arly apparatus with variant readings would be necessary for the new collation: we are familiar with his resistance to the passion for "com- pleteness" and the tendency to construct a "biographical" framework into which Nietzsche's every utterance would be fitted.
11 Nevertheless,
11 See Volume I of this series, pp. 9-10. Yet Heidegger's general criticisms of the proposed Historisch-kritische Gesamtausgabe do not tell us enough about his precise role in the commission. Printed protocols of the commission's meetings are extant, according to Otto Piiggeler, and stored in a Bonn archive. They await some enterprising Sherlock Holmes of a doctoral candidate.
Analysis 267
Heidegger's treatment of the notes on eternal return in The Will to Power indicates that he accepted the fundamental principles of the Friends' edition: only if the notes were ordered chronologically, and only if an attempt were made to align those notes with the various stages of Nietzsche's plans for a major work, would readers of the Nietzschean Nachlass be adequately served.
Heidegger resigned from the commission in 1941 when the Propa- ganda Ministry-apprised of Nietzsche's derision of all anti-Semitism -claimed the right of Imprimatur for the edition. Indeed, the project as a whole soon foundered: after 1942 no further volumes were pro- duced. Heidegger nonetheless remained interested in the editing cif Nietzsche's works in later years. When the controversial edition by Karl Schlechta appeared in 1956 Heidegger was chagrined. However much he had discouraged an unwieldy apparatus for the historical- critical edition of the Nachlass, Heidegger found Schlechta's assem- blage of "Notes from the 1880s" chaotic. He complained that his own work and that of the commission as a whole had "gone to the dogs. "
It is important to emphasize this second side-surely the less well- known s i d e - o f Heidegger's relationship to philological matters. His opposition to the paraphernalia of scholarly editions did not imply indifference to the matter of providing an adequate textual base. Nor did his active participation in the work of the Friends suggest anything like disdain for collective editorial efforts. Contrary to what Heidegger's critics have often led us to believe, Heidegger's practice in matters of Nietzsche scholarship and of philology in general was remarkably meticulous. One might well contrast Heidegger's care with the far more casual method of Karl Jaspers or of many another commentator who has dealt with Nietzsche in this century. Heidegger's diligence in such matters is no surprise to his students and to those who knew his cautious, painstaking ways; yet the myth of the Olympian Heidegge~ who scorned philology and worked his will on whatever text he treated still enjoys a robust life. Alas, the myth will not in any way be dimin-
ished by the current edition of Martin Heidegger's own Nachlass.
By way of conclusion, one is compelled to appreciate and to criticize Heidegger's use of the "suppressed notes" and plans for a Nietzschean
magnum opus. Given the nature of the materials in the Crossoktav
268 THE ETERNAL RECURRENCE OF THE SAM~~
edition that were available to him, and granted that his own work on Nietzsche's manuscripts at Weimar was perforce limited--even in the 1950s philologists at the Nietzsche-Archive were astonished at the amount of material that had not yet even been collated-Heidegger's presentation of Nietzsche's unpublished notes is far more balanced, heedful, and perceptive than his critics have charged. Yet the clarity, range, and power of Nietzsche's own published versions of eternal recurrence, in passages from The Gay Science, Thus Spoke Zarathus- tra, and Beyond Good and Evil which Heidegger himself sets before his listeners and readers, argue against any tendency to regard the sup- pressed notes as the essential source for the thought.
The very worst thing that could happen however is that the thinking of eternal recurrence, a thinking in which Nietzsche and Heidegger share, should get lost in the barren reaches of the philological debate. As important as it is to attain a more highly differentiated critical view of Heidegger's approach to the Nietzschean text, we dare not let such efforts blind us to the larger questions that loom in the thought of return and in Heidegger's thinking of it. Eternal recurrence is not the most burdensome thought simply because its textual base is disputable. It is not the tragic thought merely because it offers innumerable knots for the scholar's unraveling. It is not the scintillating and provocative thought of thoughts solely because of its "hides and hints and misses in prints. "
III. QUESTIONS
Why does Nietzsche's analysis of the revenge against time elude Heidegger's 1937 lecture course? Why in both 1937 and 1953 does Heidegger neglect to pursue the mythic figure of Dionysos? Do the oversight and the refusal tell us anything about Heidegger's ambivalent relation to Nietzsche as the last metaphysician and last thinker of the West? Finally, what does Heidegger's positive interpretation of the mo- ment of eternity as Obergang and Untergang portend with regard to both his earlier attempt to raise the question of Being on the horizon of time and his later attempt at "another" commencement-the adven- ture of Ereignis?
Analysis 269
To these questions one might want to subtend a thesis that would have only heuristic value, a thesis to be planted as a suspicion that may flourish for a time and then go to seed. One of Heidegger's most effica- cious strategies when interpreting the "unthought" of a thinker-the cases of Kant and Hegel immediately come to mind-is to assert that the thinker in question saw precisely what Heidegger sees in the think- er's text but that he shrank back before the abyss of his own insight, leaving what he saw unthought. That strategy allows Heidegger to say that Kant surmised yet did not really know what the transcendental imagination would do to his Critical project, or that Hegel himself experienced yet did not bring to words the groundlessness of all experi- ence as Erfahrung. My thesis, or suspicion, or strategem, asserts that in his interpretation of Nietzsche as a metaphysician Heidegger shrinks from the consequences of his own interpretation of eternal recurrence of the same. Why? Because that thought proves to be too close to unresolved dilemmas in both Being and Time (1927) and the Contri- butions to Philosophy: On "Ereignis" (1936-38). We recall that ac- cording to Heidegger's interpretation eternal return must be thought (1) in terms of the moment, that is, "the temporality of independent ac- tion and decision"; and (2) in terms of the "condition of need" that defines our own "task and endowment. " These two ways of thinking Nietzsche's fundamental thought thus correspond to Heidegger's own thought concerning (l) the "authentic appropriation" required of Da- sein as being-a-self and (2) the "propriative event" of nihilism in West- ern history as a whole. Could it be that in both areas Nietzsche's thinking is too close to Heidegger's own, not in the sense that Heideg- ger foists his own thoughts onto Nietzsche, but that Nietzsche some- how displaces and even undercuts the essential matters of Heideggerian thought? Could it also be the case that Heidegger finds his own cri- tique of modern metaphysical representation-as an aggressive setting upon objects-anticipated and even radicalized in Nietzsche's analysis of revenge?
Yet one would have to modify the thesis, temper the suspicion, and refine the strategy right from the start: in 1951-52, with his lecture course "What Calls for Thinking? " Heidegger returns to Nietzsche's thought with undiminished energy and dedication. "In the face of
270 THE ETERNAL RECURRENCE OF THE SAME
Nietzsche's thinking," he says, "all formulas and labels fail in a special sense and fall silent. "12 In these lectures Heidegger remains true to his own dictum: "If we want to go to encounter a thinker's thought, we must magnify what is already magnificent in that thought. " 13 Symptomatic of the caution he exercises here-as in the first major division of the 1937 course-is the fact that in the tenth lecture of What Calls for Thinking? Heidegger declines to speculate on the success or failure of Nietzschean redemption from the spirit of revenge. Although in other respects "Who Is Nietzsche's Zarathustra? " serves as a faithful resume of the 1951-52 lectures, the emphasis on thinking and thoughtfulness in those earlier lectures seems to restrain the interpretation in this one respect. Heidegger does not relegate Nietzsche to a metaphysical tradition which he-Heidegger, and not Nietzsche -would have decisively overcome; he does not insist that Nietzsche's thought is animated by the spirit of prior reflection. In transition to Part Two of the course, on Parmenides, Heidegger instead insists on the "darkness" surrounding the thought of recurrence, its difficulty, and hence its exemplary character for the question "What is called-and what calls us t(}-thinking? "
A further modification of my thesis is called for-so that one must begin to wonder whether theses are worth the trouble. Redemption from revenge, that is, the "success" or "failure" of the Zarathustran venture, is by no means a settled question. We dare not begin by asserting that Heidegger is merely mistaken when in "Who Is Nietz- sche's Zarathustra? " he charges Nietzsche with such failure. In fact, we might well commence our questioning by elaborating a somewhat more "genealogical" account of Nietzsche's failure to secure redemp- tion from revenge. In this way we would support the conclusion of Heidegger's lecture and yet at the same time introduce the disruptive figure of Dionysos into its argument. Why is that introduction neces- sary? According to Eugen Fink, Heidegger's disregard of Dionysos con- stitutes the most serious oversight in Heidegger's entire reading of Nietzsche. Fink's remarks on Dionysian play in Nietzsche's thought will thus guide us toward the central matter of these "questions": I will
12 Heidegger, Was heisst Denken? , p. 21; English translation, p. 51. 13 Heidegger, Was heisst Denken? , p. 72; English translation, p. 77.
Analysis 271
argue that the Nietzschean "moment of eternity," thought in Heideg- gerian fashion as Obergang and Untergang, goes to the heart of the analysis of ecstatic temporality in Being and Time and also to the core of what Heidegger calls Ereignis. Both issues are extremely difficult to think through, and we will have to be content here with mere hints. Finally, extending the Heidegger/Nietzsche confrontation to more re- cent areas of discussion, I will try to see whether Pierre Klossowski and Jacques Derrida shed light on the subversive encroachment of Nietz- sche on Heidegger-Klossowski with respect to the question of being-a- self in the thinking of eternal recurrence, and Derrida with respect to Ereignis. The thesis will then dissolve, the suspicion burst, and the strategy forget itself in a concluding question on the nature of the satyric.
In "Who Is Nietzsche's Zarathustra? " Heidegger expresses doubts as to whether Nietzsche's thought of eternal recurrence of the same can achieve redemption from the spirit of revenge. These doupts arise from Heidegger's own highly dubious reduction of eternal return to that will to power which stamps Being on Becoming and so proves to be incorri- gibly metaphysical. Yet we may invoke such doubts in another way, a way that is closer to Nietzsche's own genealogical critique of meta- physics and morals, by introducing a theme we might call "the deca- dence of redemption. " In Twilight of the Idols Nietzsche writes that when he renounces the Christian God-"previously the greatest objec-
tion to existence"-he denies all answerability in God. He then con- cludes: "Only thereby do we redeem the world" (CM, 6, 97). Yet what makes Nietzschean redemption of the world essentially different from the self-immolation of the Crucified? In his analysis of the "Redeemer- type" in The Antichrist (6, 199 ff. ) Nietzsche isolates two typical "physiological realities" of that type:
[I] Instinctive hatred ofreality: consequence of an extreme capacity for suf- fering and an extreme irritability, which no longer wants to be "touched" in any way, because it feels every contact too deeply.
[2] Instinctive exclusion of all disinclination and animosity, all limits and distances in feeling: . . . unbearable aversion to every resistance or com- pulsion to resist. . . . Love as the sole ultimate possibility of life.
272 THE ETER:"'AL RECURRENCE OF' THE SAME
The Redeemer-type is a decadent par excellence, one who has ex- changed his dinner jacket for a hairshirt. The very "cry for 'redemp- tion,'" Nietzsche elsewhere concedes, arises from the introverted cruelty that is spawned by ascetic ideals (CM, 5, 390). The will to transfigure the world betrays ressentiment against it. How then can a transition from the spirit of revenge avoid the decadence of redemp- tion? How should yes-saying or the tragic pathos avoid the passion of the Redeemer-type? How may thinking find its way to Dionysos? Do we achieve tragic pathos in the "metaphysical comfort" of one who witnesses tragedy and affirms against Silenus that "in spite of the flux of appearances life is indestructibly powerful and pleasurable" (CM, 1, 56)? In his 1886 "Attempt at a Self-Critique" Nietzsche reaffirms that in the artistry of Greek tragedy "the world is at every moment the achieved redemption of God" (1, 17). Yet is our access to Greek trage- dy invariably one that speaks the vocabulary of redemption? Do we know any way to Dionysos that does not leave us stranded on the Golgotha of the Crucified? Heidegger refers us to Otto and Reinhardt but does not himself undertake to seek the way.
Dionysos, twice born, twice buried, and his mother Semele, "bride of thunder," who casts her shadow across the life and deeds of the god-how do we reach them? However Socratized Euripides may be, in The Bacchae he acknowledges the contradictions of the search:
Dithyrambus, come!
Enter my male womb. (11. 526-27)14
In the action of Euripides' play the god of contradictions prepares to move against Pentheus the King, who prefers human wisdom to divine madness. Conscientious, capable, resolute, this reasonable young man will not risk foolishness, would restore order. Dionysos invokes the god he himself is:
Punish this man. But first distract his wits; bewilder him with madness. (1. 850)
14( use the translation by William Arrowsmith throughout, in the University of Chi- cago Complete Greek Tragedies edited by David Grene and Richmond Lattimore (Chi- cago: University of Chicago Press, 1959).
Analysis 273
"Distract his wits" is a way of translating a word we might also render by its cognate as follows: cause this man to stand outside himself, make him ecstatic, make him existential.
For us latecomers the ecstatic experience of Dionysos is perhaps best captured in the phenomenon of "inspiration," in this case Nietzsche's own inspiration while composing Thus Spoke Zarathustra. In Ecce Homo (CM, 6, 335 ff. ) Nietzsche recounts how Zarathustra "swept over" him during this period of "great healthfulness" in his life. Spurn- ing the frigid pieties of the soul, Nietzsche affirms that in artistic inspi- ration "the body is inspired. " However, Nietzsche's "great healthful- ness" does not lie like a dog in the sun; it strides headlong toward its fateful adventure and "initiates the tragedy. " (Recall Heidegger's re- marks on the "commencement" of tragedy in section 4 of the 1937 course: the inception of tragedy is itself the downgoing. ) Merely to recount the ecstasy in which the metaphors and similes of Thus Spoke Zarathustra arrived is nonetheless to exchange the grand style of di- thyramb for a far more pallid kind of language: Nietzsche says of his book that "it is yes-saying unto justification, unto redemption even of everything past" (6, 348). Yes-saying unto redemption-unto the deca- dence of redemption. Thus the thought that ought to be hardest to bear occasionally dwindles to a paltry consolation:
A certain emperor always kept in mind the transiency of all things, in order not to take them too much to heart and to remain tranquil in their midst. To me, on the contrary, everything seems much too valuable to be allowed to be so fleeting: I seek an eternity for everything. Ought one to pour the most costly unguents and wines into the sea? My consolation is that every- thing that was is eternal: the sea spews it forth again. I5
The decadence of redemption: every attempt to communicate the. Dionysian affirmation of eternal recurrence brings us full-circle to the Redeemer-type, excluding all "limits and distances in feeling," all "re- sistance or compulsion to resist. " Gilles Deleuze is right when he in-
15 WM, 1065; CM, W 11 3 [94]; composed sometime between November 1887 and March 1888. See also Krell, "Descensional Reflection," in Philosophy and Archaic Experience: Essays in Honor of Edward C. Ballard, ed. John Sallis (Pittsburgh: Du- quesne University Press, 1982), p. 8.
274 THE ETERf\AL RECURRE! '\CE OF THE SAME
sists that we do not know what a thinking that is utterly stripped of ressentiment (and so redeemed from the spirit of redemption) would be like: eternal recurrence is the "other side" of will to power, an affirm- ative thinking that remains beyond our powers. 16 Clearly, eternal recurrence, under the sign of Dionysos, must be "another" kind of thinking. However much we may try to drag it back to the decadence of redemption or the closure of metaphysics, such thinking, an ungraspablc Maenad, eludes our pursuit.
In the 1937 lecture course Heidegger refuses to entertain the figure of Dionysos, even after his students come to life (for the first and last time) and insist that he do so. He reduces the Dionysian to the sensu- ous realm of a Platonism that has been inverted but is still intact. Fifteen years later he avers that the name Dionysos is an unfailing sign of the metaphysical nature of Nietzsche's thinking. In neither case does Heidegger elaborate Nietzsche's "new interpretation of the sensu- ous," the theme that closed his lecture course on will to power as artY Does Nietzsche's "inversion" of the Platonic hierarchy in fact leave the meaning of sensuousness unchanged? Or, to take another example, does the meaning of sensuousness remain unaltered when Walt Whitman eschews the Gifts of the Holy Ghost and instead intones his litanies to the body?
Head, neck, hair, ears, drop and tympan of the ears, Eyes, eye-fringes, iris of the eye, eyebrows,
and the waking or sleeping of the lids. . . . 18
Or when in the Phaedo Plato has Socrates define the sensuous as "contamination" and then gather up Phaedo's curls in his hand, do we with our hasty appeal to "Socratic irony" know precisely what is going on? Is Nietzsche's (or Whitman's or, for that matter, Plato's) a mere "coarsening" of the Platonic position? Or does Heidegger's reluctance to think the body and the realm of sensuousness as a whole indicate the single greatest lacuna in his preoccupations with "neutral" Dasein
16 Gilles Deleuze, Nietzsche et Ia philosophie (Paris: Presses Universitaires de France, 1962), pp. 40-41; 197 ff.
17 See Volume I of this series, pp. 211-20; see also MHG 55, 18-19, and 39, 189ff.
18 Whitman, "I Sing the Body Electric," section 9, I. 133, from Children ofAdam (1855).
Analysis 275
and "reticent" Being? "Would there not be in Heidegger," asks Michel Haar, "a recoil of the Platonistic sort in the face of 'the madness of the body'? "19 A recoil of the Platonistic sort-precisely at the point where Heidegger calls Nietzsche's fundamental metaphysical position the entrenchment of Platonism! If the 1936--37 lectures on will to power as art overlook woman, those on eternal recurrence neglect Dionysos; the two omissions (Molly Bloom would call them frequent omissions) are perhaps not unrelated. 2o
Nor is Heidegger's neglect of Dionysos irrelevant to his own effort to conjoin eternal recurrence and will to power in Nietzsche's thought. Fink is right to insist that these two doctrines converge solely in the figure of Dionysos. Recalling that revised fragment (WM, 1067) whose two versions interlock the ring of recurrence and will to power-"and nothing besides! "-Fink reminds us that the Dionysian world of crea- tion and destruction remains the site of the unification. Furthermore, no matter how firmly Nietzsche may be "imprisoned" in the tradition- al metaphysical categories and oppositions (Being and Becoming, truth
19 Michel Haar, "Heidegger et le Surhomme," in Revue de /'enseignement philoso- phique, vol. 30, no. 3 (February-March 1980), 7.
20 On the neglect of woman in "Will to Power as Art," see Jacques Derrida, Eperons, pp. 59-76. What at first seems an odd conglomeration of themes in Spur. r-interpreta- tion, style, and woman-actually rests on a rich tradition of Nietzsche scholarship. Karl Reinhardt's suggestive piece, "Nietzsche's 'Plaint of Ariadne'" (see the source cited on p. 204 n. , above) is a case in point; and Heidegger's neglect of Dionysos and woman becomes all the more baffling when we read Reinhardt as he suggests we do. Reinhardt's point of departure is a careful comparison of the "Plaint of Ariadne" (in Dionysos- Dithyramben, 1888; CM, 6, 398--401) with its original version, namely, the complaint of "The Magician" (in Part IV of Thus Spoke Zarathustra, 1885; CM, 4, 313-17). Initially the wail of a doddering God-seeker, half martyr, half charlatan, the plaint now rises from the labyrinth of Ariadne. The change of sex is astonishing, as is the new sympathy Nietzsche feels for the god-seeker. Reinhardt suggests that this fascination with
Dionysos philosophos, nascent in the final pages of Beyond Good and Evil (especially section 295), implies nothing less than an abandonment of overman and even of Zara- thustra-the-godless. It betrays a surrender to the seductive, aberrant, satyric god of desire, who wears the mask of woman. Nietzsche's surrender ultimately fails, according to Reinhardt: "The language refuses to speak" (331). And for us to unravel the meaning of the mystery "would require that we elaborate the whole intricate Ariadnic problem of the mask that looks on itself as a mask, of the text that interprets itself as interpretation, of the thread we pursue outward to our own hand-in short, that we elaborate the entire problem in the later Nietzsche of the circulus vitiosus deus" (330).
276 TilE ETERI\:AL RECURRE! '\CE OF THE SAME
and semblance, and so on), and no matter how deeply rooted in Plato- nism Nietzsche's value thinking may be, his reflection on the Diony- sian "play of the world" makes him the inaugurator of a new kind of thinking-"the stormy petrel of a new experience of Being. "21 Nietzsche's counterposing of Dionysos and the Crucified is thus not simply an extreme counterwill to the Christian tradition. Dionysos too is a suffering god. Nevertheless, his passion rises on the swell of desire; he is lord of death and rebirth, but not of ascension beyond the earth. His is the trajectory of transition and downgoing so brilliantly portrayed in the 1937 lecture course; his is the passing by, Vorbeigang, which Heidegger's Contributions to Philosophy envisages as the very essence of divinity in our time.
Dionysian "world play" finds its avatars in the child, the artist, and the poet. Play itself, according to Fink, is nothing less than the "ecstat- ic openness" of human beings to the "ruling world. "22 "Man at play, standing open ecstatively for the figureless-configuring god who is at play," and caught up in what Fink calls the "play-time" of the world, thus gestures toward both areas of Heidegger's interpretation of eternal return. Man at play "most deeply wills to turn toward the need"; he is not-wendig in the sense that he finds himself in the propriative event of nihilism. Likewise, man at play stands without reserve in the Augenblick. Fink uses the word "rapture," Entriickung, to capture the sense of Dionysian joy; yet this is the crucial word in Heidegger's own analysis of ecstative temporality in Being and Time. 23 Thus it seems that the figure of Dionysos ought to prevail in both the earlier and later Heideggerian projects, instead of being relegated to "metaphysics. "
Let me turn now to the earlier project, the matter of "rapture," in
2! Eugen Fink, Nietzsches Philosophie (Stuttgart: W. Kohlhammer, 1960), p. 179. For this and the following see all of Chapter Five, "Nietzsche's Relation to Metaphysics as Imprisonment and Liberation," pp. 179-89.
22 Fink, pp. 88--89, for this and the following.
See also the whole of Eugen Fink, Spiel als Weltsymbol (Stuttgart: W. Kohlhammer, 1960).
23 Martin Heidegger, Sein und Zeit, 12th ed. (Tiibingen: M. Niemeyer, 1972), sec· tion 68a. Cited in the text as SZ, with page number. See Krell, Intimations ofMortality: Time, Truth, and Finitude in Heidegger's Thinking ofBeing, chapter three, "The Rap· tures of Ontology and the Finitude of Time. "
Analysis 277
the Marburg lectures surrounding Being and Time. The issue is highly complicated-suffice it to say that here Heidegger is seeking to under- stand the precise relationship between time and being in Western phi- losophy. Although he knows in a general way that time has always been the standard upon which beings have been classified and evalu- ated, Heidegger is searching for the very unfolding of time in original human experiences. In Being and Time he describes human temporal- ity as "the ekstatikon as such" (SZ, 329). The Greek work ekstasis means displacement. Precisely because Heidegger's "ecstatic" analysis of time is so radical it threatens to displace every atomic notion of self and to make incomprehensible all appropriation of self, authentic or otherwise, in the ontology of Dasein. The Entriickung of finite tem- porality, without a stable horizon in either future, past, or present, threatens to undermine the very Da of Dasein. Rapture is well-nigh rupture. Hence Heidegger'> Marburg lecture courses immediately prior and posterior to Being and Time remain obsessed with the problem of an a priori horizon of temporality, a problem that Heidegger's shift to interrogations of the history of Being does not resolve. It may well be that this shift in Heidegger's thinking, which the Nietzsche volumes are supposed in some way to reflect, arises not so much from a failure of the ecstative analysis of temporality in Being and Time as from the embarrassment of its smashing success.
Yet what does any of this have to do with Nietzsche's thought of thoughts? An initial connection is established when we observe that the two temporal ecstases that dominate Heidegger's search for a uni- fied horizon of time, namely, future and present, are precisely those that Heidegger rejects in "Who Is Nietzsche's Zarathustra? " as being of secondary importance for time's essential unfolding. The Zeitwesen as such is "time and its 'It was. ' " To stand in the moment of time is not to stand-in the sense of a nunc stans-at all. The crucial words in Heidegger's interpretation of the gateway are Untergang, downgoing, and Obergang, transition. The latter word is precisely the one that Heidegger appeals to in his final Marburg lectures in order to translate the Greek nun and Latin nunc, the "now" of time in its character as ceaseless movement or metabole. Although Heidegger himself never alludes to the affinity between Obergang as the Aristotelian metabolism
278 THE ETERNAL RECURRENCE OF THE SAME
of time itself and Ubergang as the Nietzschean eternity of the moment, we may ask whether it is in fact this affinity, and not the interlocking of pseudo-Parmenidean and pseudo-Heraclitean positions, that consti- tutes Nietzsche's definitive encounter with the commencement of phi- losophy. It would then be Nietzsche who thinks the tragic, Dionysian metabolism of original time and who therefore anticipates the funda- mental insight of Heidegger's own inquiry into time and being. Yet the versions of Ubergang do not stop even there. When in 1928 Heidegger searches for a way to delineate the destiny of his own fundamental ontology, once again he can find no better word than metabole, Uber- gang, transition as such. Confrontation with its own transition and demise makes of fundamental ontology not merely a "meta-ontology" but what I have called "frontal" ontology. 24
The way in which Dionysian Entriickung or rapture characterizes each phase of time and hence subverts every attempt to uncover a unified and stable horizon for time finds a parallel in Pierre Klossow- ski's interpretation of eternal return. 25 Heidegger interprets the eternity of the moment as decision, understanding decision as the authentic appropriation of being-a-self. Yet if the self that thinks eternal return is a ceaseless going-over and going-under, how lucid can it be to itself? Can anything like an "appropriation" occur in its thinking?
Klossowski emphasizes the "ecstatic character" of Nietzsche's experi- ence of eternal recurrence. The dilemma such an experience confronts us with is that it seems as if the thought can never have occurred to us before; the one who experiences eternal return appears to attain an insight that was hitherto closed to him or her. A forgetting and remem- bering, and anamnesis, thus appear to be "the very source and indis- pensable condition" of the thought of recurrence. Riddling at the riddle of how one can stand in the moment of recurrence each mo- ment anew, Klossowski suggests that the ecstatic thinking of return
24 See Krell, Intimations ofMortality, chapter two, "Fundamental Ontology, Meta· Ontology, Frontal Ontology," esp. pp. 44-46.
25 Pierre Klossowski, Nietzsche et le cercle vicieux (Paris: Mercure de France, 1969). I shall cite the second, corrected edition of 1978 in the text merely by page number in parentheses. See the passages in English translation in The New Nietzsche, ed. David B. Allison (New York: Delta Books, 1977), pp. 107-20.
Analysis 279
must transform-if not abolish-the very identity of the thinker. " . . . I learn that I was other than I am now for having forgotten this truth, and thus I have become another by learning it. . . . The accent must be placed on the loss of a given identity" (93). Not even the act of willing can salvage the ruined self: to will myself again implies that in all willing "nothing ever gets constituted in a single sense, once and for all" (101). To will the eternal recurrence of the same is to don the masks of "a multitude of gods," the masks of Dionysos fragmented, "under the sign of the divine vicious circle" (102). Klossowski con- cludes as follows (I07):
Re-willing is pure adherence to the vicious circle. To re-will the entire series one more time-to re-will every experience, all one's acts, but this time not as mine: it is precisely this possessiveness that no longer has any meaning, nor does it represent a goal. Meaning and goal are liquidated by the circle- whence the silence of Zarathustra, the interruption of his message. Unless this interruption is a burst of laughter that bears all its own bitterness.
Does the "possessiveness" that is so suspect in Heidegger's concep- tion of the authentic appropriation of being-a-self, that is to say, in his thinking of eternal recurrence as decision, disappear when we proceed to his thought of the propriative event? If eternal return subverts Ver- eigentlichung does it leave Ereignis untouched?
In his early essays, especially "The Ends of Man," Derrida has tried to show that Heidegger's metaphorics of proximity (of man, the being that questions, to Being; of the voice, and the call of conscience, to existence; of that very propriety by which man belongs to, is proper to, hears and heeds Being) endeavors to close up the distance that human ek-sistence is heir to. His question is: "Is not that which is being dis- placed today this security of the near . . . ? "26 In his most recent work on Nietzsche and Heidegger, commencing with Spurs, Derrida has pursued the question of distance and proximity in novel directions. Although he is fully aware of Heidegger's meticulous deference with regard to Nietzsche's texts, Derrida questions the attempt to plumb the
26 Jacques Derrida, "Les fins de l'homme," in Marges de /a philosophie (Paris: Edi- tions de Minuit, 1972), p. 161. Translated by Alan Bass (Chicago: University of Chicago Press, 1982), p. 133.
280 THE ETERNAL RECL'RRENCE OF THE SAME
depths of Nietzsche's "ownmost (eigensten) thoughtful will. " It is precisely in the 1937 lecture course on eternal recurrence of the same that Heidegger emphasizes his effort to reach what most properly belongs to Nietzsche's own thought. And it is precisely here, we might add, that the distance between Heidegger and Nietzsche reopens and allows for a new constellation. Derrida suggests that each time Heid- egger invokes words like "own," "authentic," "appropriation," "assimi- lation," "propriation," and "propriative event" (eigen, eigent- lich, eigen, aneignen, ereignen, Eregnis) a kind of "dehis- cence" occurs. Whereas a covert valorization of the proprius + prope -possession and propinquity-runs as an unbroken thread through Heidegger's thought, and whereas the very process of propriation in- scribes the history and truth of Being as metaphysics, the structure of the "ownmost" everywhere proves to be abyssal, that is, radically with- out grounds. All thought of proximity and propriation invariably passes into something that is radically "other. "27
Is not the abyss of Zarathustra's most abysmal thought, in which the very identity of this figure-in-transition is held in continual suspense, somehow related to the abyss or Ab-Crund of Heidegger's later think- ing? Would not Zarathustran downgoing epitomize such thinking of the abyss? Is not Heidegger's insistence that Ereignis be thought not only as the granting of time and being but also as withdrawal, reti- cence, withholding-in short, as finitude-a kind of ek-sistence in the gateway Augenblick? 2B
Derrida describes his own venture in Spurs as a "runway" for reread- ing Heidegger's Nietzsche. He wishes to "fly" with this book, or to "flee" and abscond with it, beyond the hermeneutic circle of appro- priative interpretation. His flight would be, ilot on the wings and rings and coils of eagle and snake, but on dove's feet. T o mix the metaphor. Such a reading would pose another question to Heidegger's questions to Nietzsche: Does not the sphere ofsatyr-play alone, for all its appar-
27 See Eperons, pp. 94-96.
28 On the finitude of Ereignis, see the conclusion to the Protocol of the Todtnauberg Seminar on "Zeit und Sein," in Martin Heidegger, Zur Sache des Denkens (Tiibingen: M. Niemeyer, 1969), p. 58. English translation by Joan Stambaugh in On Time and Being (New York: Harper & Row, 1972), p. 54.
Analysis 281
ent buffoonery, effectively interlock the sphere of tragedy and the sphere of the world . . . perhaps?
Heidegger says that to think being as a whole as eternal displacement of the goal is to utter a "cry of distress and calamity. " Nietzsche at times agrees, at other times replies:
Calamity! is rancor's cry; The jester calls it Play!
Glossary
abysmal, abyssal
a~complishment
actual
to address
advent
advocate
to affront
agony, anguish animate anthropomorphizing appearance
articulation
aspect
to assimilate
at hand
authentic appropriation
beatitude Becoming Being being(s)
a being
being(s) as a whole beingness
bounded
to bring under control burden
burdensome
abgriindlich
die Vollendung
wirklich
ansprechen
die Ankunft
der Fiirsprecher
sich vor den Kopf stossen der Schmerz
lebendig
die Vermenschlichung
die Erscheinung, der Schein das Gefiige
der Gesichtspunkt
aneignen
vorhanden
die Vereigentlichung
die Seligkeit
das Werden
das Sein
das Seiende
(ein) Seiendes
das Seiende im Ganzen die Seiendheit
begrenzt bewiiltigen
das Schwergewicht schwer
to calculate
capable
center
center of gravity claim
clarification coherence, cohesion coinage
collective commemorative thought commencement communication community
completion
computation
concealing
concealment conception configuration to confront
confrontation constantly contemptible correspondence counter-
to create poetically creation
creative
cycle
the dead deception de-deification deduction deed
rechnen (be-, er-) gewachsen
die Mitte
das Schwergewicht der Anspruch
die Verdeutlichung
die ZusammengehOrigkeit die Pragung
Gesamt-
das Andenken
der Anfang
die Mitteilung
die Gemeinschaft
die Vollendung
die Errechnung
die Verbergung
die Verborgenheit
die Auffassung, der Begriff die Gestalt
begegnen, sich
auseinandersetzen die Auseinandersetzung stets
verfichtlich
die Entsprechung Gegen-
dichten
das Schaffen schOpferisch
der Umlauf
das Tote
der Trug
die Entgottlichung die Schlussfolgerung das Tun
Glossary 283
284 THE ETERNAL RECURRENCE OF' THE SAME
to define
definitive, authoritative dehumanization deification
destiny
to determine
difficult
discerning
dismay
domain
dominance, dominion downgoing
durability
duration
eidos
emblem
embodiment
to encounter in thought endowment
energy
enhancement envelopment
essence
essential definition,
determination
essential unfolding
to esteem
to estimate
eternal recurrence of the same
eternal return (propriative) event evidentiary exigencies explicit(ly)
bestimmen
massgebend
die Entmenschung
die Vergottlichung
das Schicksal, das Geschick bestimmen
schwierig
klug
der Schrecken
der Bereich
die Herrschaft
der Untergang
die Dauerfiihigkeit
die Dauer
das Aussehen das Sinnbild
das Leiben entgegendenken das Mitgegebene die Kraft
die Steigerung
das Mitteninnestehen das Wesen
die Wesensbestimmung das Wesen (verbal) schiitzen
abschiitzen, einschiitzen die ewige Wiederkehr des
Gleichen
die ewige Wiederkunft das Ereignis
Beweis-
die Notwendigkeiten ausdriicklich
to express expressly
finite finitude fixation force
to found
fright
fulfillment
fundamental
fundamental metaphysical
position
to gather
genesis, gestation genuine
gift-giving
going over
going under
to grapple with
to grasp
to ground ground(s) grounding question
to guess
guiding question
to heed hierarchy
to hold fast to to hold firm in
ill will illusion image
Glossary 285 ausdriicken
eigens
endlich
die Endlichkeit
die Festmachung
die Kraft
stiften
die Furcht, die Furchtbarkeit die Vollendung
Grund-
die metaphysische Grundstellung
versammeln
die Entstehung
echt, eigentlich
das Verschenken
das Obergehen
das Untergehen, der Untergang bewiiltigen
begreifen, fassen
begriinden
der Grund
die Grundfrage
erraten
die Leitfrage
achten, beachten die Rangordnung sich halten an sich halten in
der Widerwille
der Anschein
das Bild, das Sinnbild
286
THE ETERNAL RECURRENCE OF THE SAME
impact inalienable incipient incorporation individuation inherently insight interpretation isolation
to know knowledge
last
literary remains to live through the living locale loneliness
main, major work; magnum opus
mastery
matter (of thought) to matter
measure
to mediate
to meditate metamorphosis midday
midpoint, fulcrum Moment
mood
mystery
die Wirkung ureigen, innerst anfiinglich
die Einverleibung die Vereinzelung in sich
die Erkenntnis, der Einblick die Auslegung, die Deutung die Absonderung
wissen
das Wissen, die Erkenntnis
letzt
der Nachlass erleben
das Lebende die Ortschaft die Einsamkeit
das Hauptwerk
das Herrsein, die Herrschaft die Sache (des Denkens) angehen, anliegen
das Mass
vermitteln
besinnen
die Verwandlung
der Mittag
die Mitte
der Augenblick
die Stimmung
das Geheimnis
need
die Not
to need
to negate
notes
the nothing
vacuous nothingness nothing worth nullity
occur essentially on hand
open (region) openness
origin overcoming overman
passing away permanence to persecute pertinent pervasive plan
poetic
poetical
to ponder
to portray
posthumously published notes presence
presencing
what is present
the present (temporal)
to present
to preserve presumption to prevail
bediirfen, benOtigen vemeinen
die Aufzeichnungen das Nichts
das Jeere Nichts das Nichtige die Nichtigkeit
wesen
zuhanden
das Offene
die Offenheit
der Ursprung
die Oberwindung der Obermensch
das Vergehen
die Bestiindigkeit nachstellen zugehorig durchgangig
der Entwurf dichterisch
poetisch
bedenken
darstellen
der Nachlass
die Anwesenheit das Anwesen
das Anwesende
die Gegenwart, das
Gegenwiirtige
darstellen bewahren
die Anmassung herrschen, walten
Glossary 287
288
THE ETERNAL RECURRENCE OF THE SAME
project(ion) proof
proper
to be proper to proposal propriative event proposition provenance proximity
questionable questioning, inquiry
radiance
real
realm
to recognize
to recoin
reconfiguration redemption
remote, far remove
to represent
resolutely open resoluteness, decisiveness resonance
to respond
revenge
to riddle
riddle
rise
to secure
securing of permanence the self-same
semblance
der Entwurf der Beweis eigentlich gehoren
der Entwurf, der Vorschlag das Ereignis
der Satz
die Herkunft
die Niihe
fragwiirdig das Fragen
das Aufleuchten, das Scheinen
wirklich
der Bereich
erkennen
umpriigen
das Hineingestalten
die ErlOsung
die Ferne
vorstellen
ent-schlossen
die Entschiedenheit das Aufklingen entgegnen, entsprechen die Rache
raten
das Riitsel
der Aufgang
sichern
die Bestandsicherung das Selbe
der Schein
sense sense-image sensuous
to share with sketches solitude spectacle stability stance statement strength subsistence subterfuge suprasensuous to surmise surveyability suspicions
to take for true task
telling silence the terrifying transfiguration transformation transiency transition
the true truth
ultimately unconcealment
to unfold, develop to unriddle upsurgence
der Sinn
das Sinnbild sinnlich
mit-teilen
die Aufzeichnungen die Einsamkeit
der Anblick
der Bestand
die Haltung
der Satz
die Kraft
der Bestand
die Ausflucht iibersinnlich erraten, ahnen
die Obersehbarkeit Bedenken
Fiir-wahr-halten
die Aufgabe, das Aufgegebene das Erschweigen
das Furchtbare
die Verkliirung
der Wandel
das Vergiingliche
der Obergang
das Wahre
die Wahrheit, aletheia
im Grunde, letztlich die Unverborgenheit entfalten
erraten
das Aufgehen, das Anheben,
physis
utterance
das Sagen
Glossary 289
290
THE ETERNAL RECURRENCE OF THE SAME
vacuous valuation value thinking to venture visage, vision the void
weighty
to wend
to will, want
will to power withdrawal
worthy of question
leer
die Wertsetzung das Wertdenken wagen
das Gesicht
die Leere
gewichtig
wenden (cf.
11 See Volume I of this series, pp. 9-10. Yet Heidegger's general criticisms of the proposed Historisch-kritische Gesamtausgabe do not tell us enough about his precise role in the commission. Printed protocols of the commission's meetings are extant, according to Otto Piiggeler, and stored in a Bonn archive. They await some enterprising Sherlock Holmes of a doctoral candidate.
Analysis 267
Heidegger's treatment of the notes on eternal return in The Will to Power indicates that he accepted the fundamental principles of the Friends' edition: only if the notes were ordered chronologically, and only if an attempt were made to align those notes with the various stages of Nietzsche's plans for a major work, would readers of the Nietzschean Nachlass be adequately served.
Heidegger resigned from the commission in 1941 when the Propa- ganda Ministry-apprised of Nietzsche's derision of all anti-Semitism -claimed the right of Imprimatur for the edition. Indeed, the project as a whole soon foundered: after 1942 no further volumes were pro- duced. Heidegger nonetheless remained interested in the editing cif Nietzsche's works in later years. When the controversial edition by Karl Schlechta appeared in 1956 Heidegger was chagrined. However much he had discouraged an unwieldy apparatus for the historical- critical edition of the Nachlass, Heidegger found Schlechta's assem- blage of "Notes from the 1880s" chaotic. He complained that his own work and that of the commission as a whole had "gone to the dogs. "
It is important to emphasize this second side-surely the less well- known s i d e - o f Heidegger's relationship to philological matters. His opposition to the paraphernalia of scholarly editions did not imply indifference to the matter of providing an adequate textual base. Nor did his active participation in the work of the Friends suggest anything like disdain for collective editorial efforts. Contrary to what Heidegger's critics have often led us to believe, Heidegger's practice in matters of Nietzsche scholarship and of philology in general was remarkably meticulous. One might well contrast Heidegger's care with the far more casual method of Karl Jaspers or of many another commentator who has dealt with Nietzsche in this century. Heidegger's diligence in such matters is no surprise to his students and to those who knew his cautious, painstaking ways; yet the myth of the Olympian Heidegge~ who scorned philology and worked his will on whatever text he treated still enjoys a robust life. Alas, the myth will not in any way be dimin-
ished by the current edition of Martin Heidegger's own Nachlass.
By way of conclusion, one is compelled to appreciate and to criticize Heidegger's use of the "suppressed notes" and plans for a Nietzschean
magnum opus. Given the nature of the materials in the Crossoktav
268 THE ETERNAL RECURRENCE OF THE SAM~~
edition that were available to him, and granted that his own work on Nietzsche's manuscripts at Weimar was perforce limited--even in the 1950s philologists at the Nietzsche-Archive were astonished at the amount of material that had not yet even been collated-Heidegger's presentation of Nietzsche's unpublished notes is far more balanced, heedful, and perceptive than his critics have charged. Yet the clarity, range, and power of Nietzsche's own published versions of eternal recurrence, in passages from The Gay Science, Thus Spoke Zarathus- tra, and Beyond Good and Evil which Heidegger himself sets before his listeners and readers, argue against any tendency to regard the sup- pressed notes as the essential source for the thought.
The very worst thing that could happen however is that the thinking of eternal recurrence, a thinking in which Nietzsche and Heidegger share, should get lost in the barren reaches of the philological debate. As important as it is to attain a more highly differentiated critical view of Heidegger's approach to the Nietzschean text, we dare not let such efforts blind us to the larger questions that loom in the thought of return and in Heidegger's thinking of it. Eternal recurrence is not the most burdensome thought simply because its textual base is disputable. It is not the tragic thought merely because it offers innumerable knots for the scholar's unraveling. It is not the scintillating and provocative thought of thoughts solely because of its "hides and hints and misses in prints. "
III. QUESTIONS
Why does Nietzsche's analysis of the revenge against time elude Heidegger's 1937 lecture course? Why in both 1937 and 1953 does Heidegger neglect to pursue the mythic figure of Dionysos? Do the oversight and the refusal tell us anything about Heidegger's ambivalent relation to Nietzsche as the last metaphysician and last thinker of the West? Finally, what does Heidegger's positive interpretation of the mo- ment of eternity as Obergang and Untergang portend with regard to both his earlier attempt to raise the question of Being on the horizon of time and his later attempt at "another" commencement-the adven- ture of Ereignis?
Analysis 269
To these questions one might want to subtend a thesis that would have only heuristic value, a thesis to be planted as a suspicion that may flourish for a time and then go to seed. One of Heidegger's most effica- cious strategies when interpreting the "unthought" of a thinker-the cases of Kant and Hegel immediately come to mind-is to assert that the thinker in question saw precisely what Heidegger sees in the think- er's text but that he shrank back before the abyss of his own insight, leaving what he saw unthought. That strategy allows Heidegger to say that Kant surmised yet did not really know what the transcendental imagination would do to his Critical project, or that Hegel himself experienced yet did not bring to words the groundlessness of all experi- ence as Erfahrung. My thesis, or suspicion, or strategem, asserts that in his interpretation of Nietzsche as a metaphysician Heidegger shrinks from the consequences of his own interpretation of eternal recurrence of the same. Why? Because that thought proves to be too close to unresolved dilemmas in both Being and Time (1927) and the Contri- butions to Philosophy: On "Ereignis" (1936-38). We recall that ac- cording to Heidegger's interpretation eternal return must be thought (1) in terms of the moment, that is, "the temporality of independent ac- tion and decision"; and (2) in terms of the "condition of need" that defines our own "task and endowment. " These two ways of thinking Nietzsche's fundamental thought thus correspond to Heidegger's own thought concerning (l) the "authentic appropriation" required of Da- sein as being-a-self and (2) the "propriative event" of nihilism in West- ern history as a whole. Could it be that in both areas Nietzsche's thinking is too close to Heidegger's own, not in the sense that Heideg- ger foists his own thoughts onto Nietzsche, but that Nietzsche some- how displaces and even undercuts the essential matters of Heideggerian thought? Could it also be the case that Heidegger finds his own cri- tique of modern metaphysical representation-as an aggressive setting upon objects-anticipated and even radicalized in Nietzsche's analysis of revenge?
Yet one would have to modify the thesis, temper the suspicion, and refine the strategy right from the start: in 1951-52, with his lecture course "What Calls for Thinking? " Heidegger returns to Nietzsche's thought with undiminished energy and dedication. "In the face of
270 THE ETERNAL RECURRENCE OF THE SAME
Nietzsche's thinking," he says, "all formulas and labels fail in a special sense and fall silent. "12 In these lectures Heidegger remains true to his own dictum: "If we want to go to encounter a thinker's thought, we must magnify what is already magnificent in that thought. " 13 Symptomatic of the caution he exercises here-as in the first major division of the 1937 course-is the fact that in the tenth lecture of What Calls for Thinking? Heidegger declines to speculate on the success or failure of Nietzschean redemption from the spirit of revenge. Although in other respects "Who Is Nietzsche's Zarathustra? " serves as a faithful resume of the 1951-52 lectures, the emphasis on thinking and thoughtfulness in those earlier lectures seems to restrain the interpretation in this one respect. Heidegger does not relegate Nietzsche to a metaphysical tradition which he-Heidegger, and not Nietzsche -would have decisively overcome; he does not insist that Nietzsche's thought is animated by the spirit of prior reflection. In transition to Part Two of the course, on Parmenides, Heidegger instead insists on the "darkness" surrounding the thought of recurrence, its difficulty, and hence its exemplary character for the question "What is called-and what calls us t(}-thinking? "
A further modification of my thesis is called for-so that one must begin to wonder whether theses are worth the trouble. Redemption from revenge, that is, the "success" or "failure" of the Zarathustran venture, is by no means a settled question. We dare not begin by asserting that Heidegger is merely mistaken when in "Who Is Nietz- sche's Zarathustra? " he charges Nietzsche with such failure. In fact, we might well commence our questioning by elaborating a somewhat more "genealogical" account of Nietzsche's failure to secure redemp- tion from revenge. In this way we would support the conclusion of Heidegger's lecture and yet at the same time introduce the disruptive figure of Dionysos into its argument. Why is that introduction neces- sary? According to Eugen Fink, Heidegger's disregard of Dionysos con- stitutes the most serious oversight in Heidegger's entire reading of Nietzsche. Fink's remarks on Dionysian play in Nietzsche's thought will thus guide us toward the central matter of these "questions": I will
12 Heidegger, Was heisst Denken? , p. 21; English translation, p. 51. 13 Heidegger, Was heisst Denken? , p. 72; English translation, p. 77.
Analysis 271
argue that the Nietzschean "moment of eternity," thought in Heideg- gerian fashion as Obergang and Untergang, goes to the heart of the analysis of ecstatic temporality in Being and Time and also to the core of what Heidegger calls Ereignis. Both issues are extremely difficult to think through, and we will have to be content here with mere hints. Finally, extending the Heidegger/Nietzsche confrontation to more re- cent areas of discussion, I will try to see whether Pierre Klossowski and Jacques Derrida shed light on the subversive encroachment of Nietz- sche on Heidegger-Klossowski with respect to the question of being-a- self in the thinking of eternal recurrence, and Derrida with respect to Ereignis. The thesis will then dissolve, the suspicion burst, and the strategy forget itself in a concluding question on the nature of the satyric.
In "Who Is Nietzsche's Zarathustra? " Heidegger expresses doubts as to whether Nietzsche's thought of eternal recurrence of the same can achieve redemption from the spirit of revenge. These doupts arise from Heidegger's own highly dubious reduction of eternal return to that will to power which stamps Being on Becoming and so proves to be incorri- gibly metaphysical. Yet we may invoke such doubts in another way, a way that is closer to Nietzsche's own genealogical critique of meta- physics and morals, by introducing a theme we might call "the deca- dence of redemption. " In Twilight of the Idols Nietzsche writes that when he renounces the Christian God-"previously the greatest objec-
tion to existence"-he denies all answerability in God. He then con- cludes: "Only thereby do we redeem the world" (CM, 6, 97). Yet what makes Nietzschean redemption of the world essentially different from the self-immolation of the Crucified? In his analysis of the "Redeemer- type" in The Antichrist (6, 199 ff. ) Nietzsche isolates two typical "physiological realities" of that type:
[I] Instinctive hatred ofreality: consequence of an extreme capacity for suf- fering and an extreme irritability, which no longer wants to be "touched" in any way, because it feels every contact too deeply.
[2] Instinctive exclusion of all disinclination and animosity, all limits and distances in feeling: . . . unbearable aversion to every resistance or com- pulsion to resist. . . . Love as the sole ultimate possibility of life.
272 THE ETER:"'AL RECURRENCE OF' THE SAME
The Redeemer-type is a decadent par excellence, one who has ex- changed his dinner jacket for a hairshirt. The very "cry for 'redemp- tion,'" Nietzsche elsewhere concedes, arises from the introverted cruelty that is spawned by ascetic ideals (CM, 5, 390). The will to transfigure the world betrays ressentiment against it. How then can a transition from the spirit of revenge avoid the decadence of redemp- tion? How should yes-saying or the tragic pathos avoid the passion of the Redeemer-type? How may thinking find its way to Dionysos? Do we achieve tragic pathos in the "metaphysical comfort" of one who witnesses tragedy and affirms against Silenus that "in spite of the flux of appearances life is indestructibly powerful and pleasurable" (CM, 1, 56)? In his 1886 "Attempt at a Self-Critique" Nietzsche reaffirms that in the artistry of Greek tragedy "the world is at every moment the achieved redemption of God" (1, 17). Yet is our access to Greek trage- dy invariably one that speaks the vocabulary of redemption? Do we know any way to Dionysos that does not leave us stranded on the Golgotha of the Crucified? Heidegger refers us to Otto and Reinhardt but does not himself undertake to seek the way.
Dionysos, twice born, twice buried, and his mother Semele, "bride of thunder," who casts her shadow across the life and deeds of the god-how do we reach them? However Socratized Euripides may be, in The Bacchae he acknowledges the contradictions of the search:
Dithyrambus, come!
Enter my male womb. (11. 526-27)14
In the action of Euripides' play the god of contradictions prepares to move against Pentheus the King, who prefers human wisdom to divine madness. Conscientious, capable, resolute, this reasonable young man will not risk foolishness, would restore order. Dionysos invokes the god he himself is:
Punish this man. But first distract his wits; bewilder him with madness. (1. 850)
14( use the translation by William Arrowsmith throughout, in the University of Chi- cago Complete Greek Tragedies edited by David Grene and Richmond Lattimore (Chi- cago: University of Chicago Press, 1959).
Analysis 273
"Distract his wits" is a way of translating a word we might also render by its cognate as follows: cause this man to stand outside himself, make him ecstatic, make him existential.
For us latecomers the ecstatic experience of Dionysos is perhaps best captured in the phenomenon of "inspiration," in this case Nietzsche's own inspiration while composing Thus Spoke Zarathustra. In Ecce Homo (CM, 6, 335 ff. ) Nietzsche recounts how Zarathustra "swept over" him during this period of "great healthfulness" in his life. Spurn- ing the frigid pieties of the soul, Nietzsche affirms that in artistic inspi- ration "the body is inspired. " However, Nietzsche's "great healthful- ness" does not lie like a dog in the sun; it strides headlong toward its fateful adventure and "initiates the tragedy. " (Recall Heidegger's re- marks on the "commencement" of tragedy in section 4 of the 1937 course: the inception of tragedy is itself the downgoing. ) Merely to recount the ecstasy in which the metaphors and similes of Thus Spoke Zarathustra arrived is nonetheless to exchange the grand style of di- thyramb for a far more pallid kind of language: Nietzsche says of his book that "it is yes-saying unto justification, unto redemption even of everything past" (6, 348). Yes-saying unto redemption-unto the deca- dence of redemption. Thus the thought that ought to be hardest to bear occasionally dwindles to a paltry consolation:
A certain emperor always kept in mind the transiency of all things, in order not to take them too much to heart and to remain tranquil in their midst. To me, on the contrary, everything seems much too valuable to be allowed to be so fleeting: I seek an eternity for everything. Ought one to pour the most costly unguents and wines into the sea? My consolation is that every- thing that was is eternal: the sea spews it forth again. I5
The decadence of redemption: every attempt to communicate the. Dionysian affirmation of eternal recurrence brings us full-circle to the Redeemer-type, excluding all "limits and distances in feeling," all "re- sistance or compulsion to resist. " Gilles Deleuze is right when he in-
15 WM, 1065; CM, W 11 3 [94]; composed sometime between November 1887 and March 1888. See also Krell, "Descensional Reflection," in Philosophy and Archaic Experience: Essays in Honor of Edward C. Ballard, ed. John Sallis (Pittsburgh: Du- quesne University Press, 1982), p. 8.
274 THE ETERf\AL RECURRE! '\CE OF THE SAME
sists that we do not know what a thinking that is utterly stripped of ressentiment (and so redeemed from the spirit of redemption) would be like: eternal recurrence is the "other side" of will to power, an affirm- ative thinking that remains beyond our powers. 16 Clearly, eternal recurrence, under the sign of Dionysos, must be "another" kind of thinking. However much we may try to drag it back to the decadence of redemption or the closure of metaphysics, such thinking, an ungraspablc Maenad, eludes our pursuit.
In the 1937 lecture course Heidegger refuses to entertain the figure of Dionysos, even after his students come to life (for the first and last time) and insist that he do so. He reduces the Dionysian to the sensu- ous realm of a Platonism that has been inverted but is still intact. Fifteen years later he avers that the name Dionysos is an unfailing sign of the metaphysical nature of Nietzsche's thinking. In neither case does Heidegger elaborate Nietzsche's "new interpretation of the sensu- ous," the theme that closed his lecture course on will to power as artY Does Nietzsche's "inversion" of the Platonic hierarchy in fact leave the meaning of sensuousness unchanged? Or, to take another example, does the meaning of sensuousness remain unaltered when Walt Whitman eschews the Gifts of the Holy Ghost and instead intones his litanies to the body?
Head, neck, hair, ears, drop and tympan of the ears, Eyes, eye-fringes, iris of the eye, eyebrows,
and the waking or sleeping of the lids. . . . 18
Or when in the Phaedo Plato has Socrates define the sensuous as "contamination" and then gather up Phaedo's curls in his hand, do we with our hasty appeal to "Socratic irony" know precisely what is going on? Is Nietzsche's (or Whitman's or, for that matter, Plato's) a mere "coarsening" of the Platonic position? Or does Heidegger's reluctance to think the body and the realm of sensuousness as a whole indicate the single greatest lacuna in his preoccupations with "neutral" Dasein
16 Gilles Deleuze, Nietzsche et Ia philosophie (Paris: Presses Universitaires de France, 1962), pp. 40-41; 197 ff.
17 See Volume I of this series, pp. 211-20; see also MHG 55, 18-19, and 39, 189ff.
18 Whitman, "I Sing the Body Electric," section 9, I. 133, from Children ofAdam (1855).
Analysis 275
and "reticent" Being? "Would there not be in Heidegger," asks Michel Haar, "a recoil of the Platonistic sort in the face of 'the madness of the body'? "19 A recoil of the Platonistic sort-precisely at the point where Heidegger calls Nietzsche's fundamental metaphysical position the entrenchment of Platonism! If the 1936--37 lectures on will to power as art overlook woman, those on eternal recurrence neglect Dionysos; the two omissions (Molly Bloom would call them frequent omissions) are perhaps not unrelated. 2o
Nor is Heidegger's neglect of Dionysos irrelevant to his own effort to conjoin eternal recurrence and will to power in Nietzsche's thought. Fink is right to insist that these two doctrines converge solely in the figure of Dionysos. Recalling that revised fragment (WM, 1067) whose two versions interlock the ring of recurrence and will to power-"and nothing besides! "-Fink reminds us that the Dionysian world of crea- tion and destruction remains the site of the unification. Furthermore, no matter how firmly Nietzsche may be "imprisoned" in the tradition- al metaphysical categories and oppositions (Being and Becoming, truth
19 Michel Haar, "Heidegger et le Surhomme," in Revue de /'enseignement philoso- phique, vol. 30, no. 3 (February-March 1980), 7.
20 On the neglect of woman in "Will to Power as Art," see Jacques Derrida, Eperons, pp. 59-76. What at first seems an odd conglomeration of themes in Spur. r-interpreta- tion, style, and woman-actually rests on a rich tradition of Nietzsche scholarship. Karl Reinhardt's suggestive piece, "Nietzsche's 'Plaint of Ariadne'" (see the source cited on p. 204 n. , above) is a case in point; and Heidegger's neglect of Dionysos and woman becomes all the more baffling when we read Reinhardt as he suggests we do. Reinhardt's point of departure is a careful comparison of the "Plaint of Ariadne" (in Dionysos- Dithyramben, 1888; CM, 6, 398--401) with its original version, namely, the complaint of "The Magician" (in Part IV of Thus Spoke Zarathustra, 1885; CM, 4, 313-17). Initially the wail of a doddering God-seeker, half martyr, half charlatan, the plaint now rises from the labyrinth of Ariadne. The change of sex is astonishing, as is the new sympathy Nietzsche feels for the god-seeker. Reinhardt suggests that this fascination with
Dionysos philosophos, nascent in the final pages of Beyond Good and Evil (especially section 295), implies nothing less than an abandonment of overman and even of Zara- thustra-the-godless. It betrays a surrender to the seductive, aberrant, satyric god of desire, who wears the mask of woman. Nietzsche's surrender ultimately fails, according to Reinhardt: "The language refuses to speak" (331). And for us to unravel the meaning of the mystery "would require that we elaborate the whole intricate Ariadnic problem of the mask that looks on itself as a mask, of the text that interprets itself as interpretation, of the thread we pursue outward to our own hand-in short, that we elaborate the entire problem in the later Nietzsche of the circulus vitiosus deus" (330).
276 TilE ETERI\:AL RECURRE! '\CE OF THE SAME
and semblance, and so on), and no matter how deeply rooted in Plato- nism Nietzsche's value thinking may be, his reflection on the Diony- sian "play of the world" makes him the inaugurator of a new kind of thinking-"the stormy petrel of a new experience of Being. "21 Nietzsche's counterposing of Dionysos and the Crucified is thus not simply an extreme counterwill to the Christian tradition. Dionysos too is a suffering god. Nevertheless, his passion rises on the swell of desire; he is lord of death and rebirth, but not of ascension beyond the earth. His is the trajectory of transition and downgoing so brilliantly portrayed in the 1937 lecture course; his is the passing by, Vorbeigang, which Heidegger's Contributions to Philosophy envisages as the very essence of divinity in our time.
Dionysian "world play" finds its avatars in the child, the artist, and the poet. Play itself, according to Fink, is nothing less than the "ecstat- ic openness" of human beings to the "ruling world. "22 "Man at play, standing open ecstatively for the figureless-configuring god who is at play," and caught up in what Fink calls the "play-time" of the world, thus gestures toward both areas of Heidegger's interpretation of eternal return. Man at play "most deeply wills to turn toward the need"; he is not-wendig in the sense that he finds himself in the propriative event of nihilism. Likewise, man at play stands without reserve in the Augenblick. Fink uses the word "rapture," Entriickung, to capture the sense of Dionysian joy; yet this is the crucial word in Heidegger's own analysis of ecstative temporality in Being and Time. 23 Thus it seems that the figure of Dionysos ought to prevail in both the earlier and later Heideggerian projects, instead of being relegated to "metaphysics. "
Let me turn now to the earlier project, the matter of "rapture," in
2! Eugen Fink, Nietzsches Philosophie (Stuttgart: W. Kohlhammer, 1960), p. 179. For this and the following see all of Chapter Five, "Nietzsche's Relation to Metaphysics as Imprisonment and Liberation," pp. 179-89.
22 Fink, pp. 88--89, for this and the following.
See also the whole of Eugen Fink, Spiel als Weltsymbol (Stuttgart: W. Kohlhammer, 1960).
23 Martin Heidegger, Sein und Zeit, 12th ed. (Tiibingen: M. Niemeyer, 1972), sec· tion 68a. Cited in the text as SZ, with page number. See Krell, Intimations ofMortality: Time, Truth, and Finitude in Heidegger's Thinking ofBeing, chapter three, "The Rap· tures of Ontology and the Finitude of Time. "
Analysis 277
the Marburg lectures surrounding Being and Time. The issue is highly complicated-suffice it to say that here Heidegger is seeking to under- stand the precise relationship between time and being in Western phi- losophy. Although he knows in a general way that time has always been the standard upon which beings have been classified and evalu- ated, Heidegger is searching for the very unfolding of time in original human experiences. In Being and Time he describes human temporal- ity as "the ekstatikon as such" (SZ, 329). The Greek work ekstasis means displacement. Precisely because Heidegger's "ecstatic" analysis of time is so radical it threatens to displace every atomic notion of self and to make incomprehensible all appropriation of self, authentic or otherwise, in the ontology of Dasein. The Entriickung of finite tem- porality, without a stable horizon in either future, past, or present, threatens to undermine the very Da of Dasein. Rapture is well-nigh rupture. Hence Heidegger'> Marburg lecture courses immediately prior and posterior to Being and Time remain obsessed with the problem of an a priori horizon of temporality, a problem that Heidegger's shift to interrogations of the history of Being does not resolve. It may well be that this shift in Heidegger's thinking, which the Nietzsche volumes are supposed in some way to reflect, arises not so much from a failure of the ecstative analysis of temporality in Being and Time as from the embarrassment of its smashing success.
Yet what does any of this have to do with Nietzsche's thought of thoughts? An initial connection is established when we observe that the two temporal ecstases that dominate Heidegger's search for a uni- fied horizon of time, namely, future and present, are precisely those that Heidegger rejects in "Who Is Nietzsche's Zarathustra? " as being of secondary importance for time's essential unfolding. The Zeitwesen as such is "time and its 'It was. ' " To stand in the moment of time is not to stand-in the sense of a nunc stans-at all. The crucial words in Heidegger's interpretation of the gateway are Untergang, downgoing, and Obergang, transition. The latter word is precisely the one that Heidegger appeals to in his final Marburg lectures in order to translate the Greek nun and Latin nunc, the "now" of time in its character as ceaseless movement or metabole. Although Heidegger himself never alludes to the affinity between Obergang as the Aristotelian metabolism
278 THE ETERNAL RECURRENCE OF THE SAME
of time itself and Ubergang as the Nietzschean eternity of the moment, we may ask whether it is in fact this affinity, and not the interlocking of pseudo-Parmenidean and pseudo-Heraclitean positions, that consti- tutes Nietzsche's definitive encounter with the commencement of phi- losophy. It would then be Nietzsche who thinks the tragic, Dionysian metabolism of original time and who therefore anticipates the funda- mental insight of Heidegger's own inquiry into time and being. Yet the versions of Ubergang do not stop even there. When in 1928 Heidegger searches for a way to delineate the destiny of his own fundamental ontology, once again he can find no better word than metabole, Uber- gang, transition as such. Confrontation with its own transition and demise makes of fundamental ontology not merely a "meta-ontology" but what I have called "frontal" ontology. 24
The way in which Dionysian Entriickung or rapture characterizes each phase of time and hence subverts every attempt to uncover a unified and stable horizon for time finds a parallel in Pierre Klossow- ski's interpretation of eternal return. 25 Heidegger interprets the eternity of the moment as decision, understanding decision as the authentic appropriation of being-a-self. Yet if the self that thinks eternal return is a ceaseless going-over and going-under, how lucid can it be to itself? Can anything like an "appropriation" occur in its thinking?
Klossowski emphasizes the "ecstatic character" of Nietzsche's experi- ence of eternal recurrence. The dilemma such an experience confronts us with is that it seems as if the thought can never have occurred to us before; the one who experiences eternal return appears to attain an insight that was hitherto closed to him or her. A forgetting and remem- bering, and anamnesis, thus appear to be "the very source and indis- pensable condition" of the thought of recurrence. Riddling at the riddle of how one can stand in the moment of recurrence each mo- ment anew, Klossowski suggests that the ecstatic thinking of return
24 See Krell, Intimations ofMortality, chapter two, "Fundamental Ontology, Meta· Ontology, Frontal Ontology," esp. pp. 44-46.
25 Pierre Klossowski, Nietzsche et le cercle vicieux (Paris: Mercure de France, 1969). I shall cite the second, corrected edition of 1978 in the text merely by page number in parentheses. See the passages in English translation in The New Nietzsche, ed. David B. Allison (New York: Delta Books, 1977), pp. 107-20.
Analysis 279
must transform-if not abolish-the very identity of the thinker. " . . . I learn that I was other than I am now for having forgotten this truth, and thus I have become another by learning it. . . . The accent must be placed on the loss of a given identity" (93). Not even the act of willing can salvage the ruined self: to will myself again implies that in all willing "nothing ever gets constituted in a single sense, once and for all" (101). To will the eternal recurrence of the same is to don the masks of "a multitude of gods," the masks of Dionysos fragmented, "under the sign of the divine vicious circle" (102). Klossowski con- cludes as follows (I07):
Re-willing is pure adherence to the vicious circle. To re-will the entire series one more time-to re-will every experience, all one's acts, but this time not as mine: it is precisely this possessiveness that no longer has any meaning, nor does it represent a goal. Meaning and goal are liquidated by the circle- whence the silence of Zarathustra, the interruption of his message. Unless this interruption is a burst of laughter that bears all its own bitterness.
Does the "possessiveness" that is so suspect in Heidegger's concep- tion of the authentic appropriation of being-a-self, that is to say, in his thinking of eternal recurrence as decision, disappear when we proceed to his thought of the propriative event? If eternal return subverts Ver- eigentlichung does it leave Ereignis untouched?
In his early essays, especially "The Ends of Man," Derrida has tried to show that Heidegger's metaphorics of proximity (of man, the being that questions, to Being; of the voice, and the call of conscience, to existence; of that very propriety by which man belongs to, is proper to, hears and heeds Being) endeavors to close up the distance that human ek-sistence is heir to. His question is: "Is not that which is being dis- placed today this security of the near . . . ? "26 In his most recent work on Nietzsche and Heidegger, commencing with Spurs, Derrida has pursued the question of distance and proximity in novel directions. Although he is fully aware of Heidegger's meticulous deference with regard to Nietzsche's texts, Derrida questions the attempt to plumb the
26 Jacques Derrida, "Les fins de l'homme," in Marges de /a philosophie (Paris: Edi- tions de Minuit, 1972), p. 161. Translated by Alan Bass (Chicago: University of Chicago Press, 1982), p. 133.
280 THE ETERNAL RECL'RRENCE OF THE SAME
depths of Nietzsche's "ownmost (eigensten) thoughtful will. " It is precisely in the 1937 lecture course on eternal recurrence of the same that Heidegger emphasizes his effort to reach what most properly belongs to Nietzsche's own thought. And it is precisely here, we might add, that the distance between Heidegger and Nietzsche reopens and allows for a new constellation. Derrida suggests that each time Heid- egger invokes words like "own," "authentic," "appropriation," "assimi- lation," "propriation," and "propriative event" (eigen, eigent- lich, eigen, aneignen, ereignen, Eregnis) a kind of "dehis- cence" occurs. Whereas a covert valorization of the proprius + prope -possession and propinquity-runs as an unbroken thread through Heidegger's thought, and whereas the very process of propriation in- scribes the history and truth of Being as metaphysics, the structure of the "ownmost" everywhere proves to be abyssal, that is, radically with- out grounds. All thought of proximity and propriation invariably passes into something that is radically "other. "27
Is not the abyss of Zarathustra's most abysmal thought, in which the very identity of this figure-in-transition is held in continual suspense, somehow related to the abyss or Ab-Crund of Heidegger's later think- ing? Would not Zarathustran downgoing epitomize such thinking of the abyss? Is not Heidegger's insistence that Ereignis be thought not only as the granting of time and being but also as withdrawal, reti- cence, withholding-in short, as finitude-a kind of ek-sistence in the gateway Augenblick? 2B
Derrida describes his own venture in Spurs as a "runway" for reread- ing Heidegger's Nietzsche. He wishes to "fly" with this book, or to "flee" and abscond with it, beyond the hermeneutic circle of appro- priative interpretation. His flight would be, ilot on the wings and rings and coils of eagle and snake, but on dove's feet. T o mix the metaphor. Such a reading would pose another question to Heidegger's questions to Nietzsche: Does not the sphere ofsatyr-play alone, for all its appar-
27 See Eperons, pp. 94-96.
28 On the finitude of Ereignis, see the conclusion to the Protocol of the Todtnauberg Seminar on "Zeit und Sein," in Martin Heidegger, Zur Sache des Denkens (Tiibingen: M. Niemeyer, 1969), p. 58. English translation by Joan Stambaugh in On Time and Being (New York: Harper & Row, 1972), p. 54.
Analysis 281
ent buffoonery, effectively interlock the sphere of tragedy and the sphere of the world . . . perhaps?
Heidegger says that to think being as a whole as eternal displacement of the goal is to utter a "cry of distress and calamity. " Nietzsche at times agrees, at other times replies:
Calamity! is rancor's cry; The jester calls it Play!
Glossary
abysmal, abyssal
a~complishment
actual
to address
advent
advocate
to affront
agony, anguish animate anthropomorphizing appearance
articulation
aspect
to assimilate
at hand
authentic appropriation
beatitude Becoming Being being(s)
a being
being(s) as a whole beingness
bounded
to bring under control burden
burdensome
abgriindlich
die Vollendung
wirklich
ansprechen
die Ankunft
der Fiirsprecher
sich vor den Kopf stossen der Schmerz
lebendig
die Vermenschlichung
die Erscheinung, der Schein das Gefiige
der Gesichtspunkt
aneignen
vorhanden
die Vereigentlichung
die Seligkeit
das Werden
das Sein
das Seiende
(ein) Seiendes
das Seiende im Ganzen die Seiendheit
begrenzt bewiiltigen
das Schwergewicht schwer
to calculate
capable
center
center of gravity claim
clarification coherence, cohesion coinage
collective commemorative thought commencement communication community
completion
computation
concealing
concealment conception configuration to confront
confrontation constantly contemptible correspondence counter-
to create poetically creation
creative
cycle
the dead deception de-deification deduction deed
rechnen (be-, er-) gewachsen
die Mitte
das Schwergewicht der Anspruch
die Verdeutlichung
die ZusammengehOrigkeit die Pragung
Gesamt-
das Andenken
der Anfang
die Mitteilung
die Gemeinschaft
die Vollendung
die Errechnung
die Verbergung
die Verborgenheit
die Auffassung, der Begriff die Gestalt
begegnen, sich
auseinandersetzen die Auseinandersetzung stets
verfichtlich
die Entsprechung Gegen-
dichten
das Schaffen schOpferisch
der Umlauf
das Tote
der Trug
die Entgottlichung die Schlussfolgerung das Tun
Glossary 283
284 THE ETERNAL RECURRENCE OF' THE SAME
to define
definitive, authoritative dehumanization deification
destiny
to determine
difficult
discerning
dismay
domain
dominance, dominion downgoing
durability
duration
eidos
emblem
embodiment
to encounter in thought endowment
energy
enhancement envelopment
essence
essential definition,
determination
essential unfolding
to esteem
to estimate
eternal recurrence of the same
eternal return (propriative) event evidentiary exigencies explicit(ly)
bestimmen
massgebend
die Entmenschung
die Vergottlichung
das Schicksal, das Geschick bestimmen
schwierig
klug
der Schrecken
der Bereich
die Herrschaft
der Untergang
die Dauerfiihigkeit
die Dauer
das Aussehen das Sinnbild
das Leiben entgegendenken das Mitgegebene die Kraft
die Steigerung
das Mitteninnestehen das Wesen
die Wesensbestimmung das Wesen (verbal) schiitzen
abschiitzen, einschiitzen die ewige Wiederkehr des
Gleichen
die ewige Wiederkunft das Ereignis
Beweis-
die Notwendigkeiten ausdriicklich
to express expressly
finite finitude fixation force
to found
fright
fulfillment
fundamental
fundamental metaphysical
position
to gather
genesis, gestation genuine
gift-giving
going over
going under
to grapple with
to grasp
to ground ground(s) grounding question
to guess
guiding question
to heed hierarchy
to hold fast to to hold firm in
ill will illusion image
Glossary 285 ausdriicken
eigens
endlich
die Endlichkeit
die Festmachung
die Kraft
stiften
die Furcht, die Furchtbarkeit die Vollendung
Grund-
die metaphysische Grundstellung
versammeln
die Entstehung
echt, eigentlich
das Verschenken
das Obergehen
das Untergehen, der Untergang bewiiltigen
begreifen, fassen
begriinden
der Grund
die Grundfrage
erraten
die Leitfrage
achten, beachten die Rangordnung sich halten an sich halten in
der Widerwille
der Anschein
das Bild, das Sinnbild
286
THE ETERNAL RECURRENCE OF THE SAME
impact inalienable incipient incorporation individuation inherently insight interpretation isolation
to know knowledge
last
literary remains to live through the living locale loneliness
main, major work; magnum opus
mastery
matter (of thought) to matter
measure
to mediate
to meditate metamorphosis midday
midpoint, fulcrum Moment
mood
mystery
die Wirkung ureigen, innerst anfiinglich
die Einverleibung die Vereinzelung in sich
die Erkenntnis, der Einblick die Auslegung, die Deutung die Absonderung
wissen
das Wissen, die Erkenntnis
letzt
der Nachlass erleben
das Lebende die Ortschaft die Einsamkeit
das Hauptwerk
das Herrsein, die Herrschaft die Sache (des Denkens) angehen, anliegen
das Mass
vermitteln
besinnen
die Verwandlung
der Mittag
die Mitte
der Augenblick
die Stimmung
das Geheimnis
need
die Not
to need
to negate
notes
the nothing
vacuous nothingness nothing worth nullity
occur essentially on hand
open (region) openness
origin overcoming overman
passing away permanence to persecute pertinent pervasive plan
poetic
poetical
to ponder
to portray
posthumously published notes presence
presencing
what is present
the present (temporal)
to present
to preserve presumption to prevail
bediirfen, benOtigen vemeinen
die Aufzeichnungen das Nichts
das Jeere Nichts das Nichtige die Nichtigkeit
wesen
zuhanden
das Offene
die Offenheit
der Ursprung
die Oberwindung der Obermensch
das Vergehen
die Bestiindigkeit nachstellen zugehorig durchgangig
der Entwurf dichterisch
poetisch
bedenken
darstellen
der Nachlass
die Anwesenheit das Anwesen
das Anwesende
die Gegenwart, das
Gegenwiirtige
darstellen bewahren
die Anmassung herrschen, walten
Glossary 287
288
THE ETERNAL RECURRENCE OF THE SAME
project(ion) proof
proper
to be proper to proposal propriative event proposition provenance proximity
questionable questioning, inquiry
radiance
real
realm
to recognize
to recoin
reconfiguration redemption
remote, far remove
to represent
resolutely open resoluteness, decisiveness resonance
to respond
revenge
to riddle
riddle
rise
to secure
securing of permanence the self-same
semblance
der Entwurf der Beweis eigentlich gehoren
der Entwurf, der Vorschlag das Ereignis
der Satz
die Herkunft
die Niihe
fragwiirdig das Fragen
das Aufleuchten, das Scheinen
wirklich
der Bereich
erkennen
umpriigen
das Hineingestalten
die ErlOsung
die Ferne
vorstellen
ent-schlossen
die Entschiedenheit das Aufklingen entgegnen, entsprechen die Rache
raten
das Riitsel
der Aufgang
sichern
die Bestandsicherung das Selbe
der Schein
sense sense-image sensuous
to share with sketches solitude spectacle stability stance statement strength subsistence subterfuge suprasensuous to surmise surveyability suspicions
to take for true task
telling silence the terrifying transfiguration transformation transiency transition
the true truth
ultimately unconcealment
to unfold, develop to unriddle upsurgence
der Sinn
das Sinnbild sinnlich
mit-teilen
die Aufzeichnungen die Einsamkeit
der Anblick
der Bestand
die Haltung
der Satz
die Kraft
der Bestand
die Ausflucht iibersinnlich erraten, ahnen
die Obersehbarkeit Bedenken
Fiir-wahr-halten
die Aufgabe, das Aufgegebene das Erschweigen
das Furchtbare
die Verkliirung
der Wandel
das Vergiingliche
der Obergang
das Wahre
die Wahrheit, aletheia
im Grunde, letztlich die Unverborgenheit entfalten
erraten
das Aufgehen, das Anheben,
physis
utterance
das Sagen
Glossary 289
290
THE ETERNAL RECURRENCE OF THE SAME
vacuous valuation value thinking to venture visage, vision the void
weighty
to wend
to will, want
will to power withdrawal
worthy of question
leer
die Wertsetzung das Wertdenken wagen
das Gesicht
die Leere
gewichtig
wenden (cf.
