The path of Heidegger's thought is to let thinking be purely displayed, such as The End of Philosophy, such as deconstructing existence, such as reinterpreting European history, such as entanglement with Nietzsche, such as a deep understanding of Heldring, and so on. Pursuing the purity of thought is not only a common feature of German thinkers since the romantic tradition, but also the reason why German thinkers are very impressive. The unremitting pursuit of pure thought has greatly demonstrated the aesthetic tradition of German thinkers and rendered it as a conscious style. The "absolute spirit" in Hegel's thought is not the objectification movement that the spirit pursues absolute, but the way to let the spirit show itself purely. The whole phenomenology of spirit is doing such a thing. Kant's Critique of Pure Reason also discusses the possibility and impossibility of pure thought. Because the German romantic tradition likes to put people in the formal position adopted by reason, so that people can obtain the stipulation of existence from the explanation of rational existence, Kant's Critique of Pure Reason is actually an investigation of the existence of thought and the general conditions of the possibility and impossibility of pure thought. Hegel, Kant, Fichte and Schelling are all romantic epics brewing pure thoughts surrounded by thick rationality. They are one of the most exciting chapters in the history of human spirit.
Heidegger's thought did not break away from this tradition, and pushed this tradition of pursuing pure thought to the peak. No matter from the scope and scale of his thoughts or the actual purity of his thoughts, he is far beyond the founders of the classical romantic movement (including philosophers and writers). He not only returned to the deepest part of existence, but also got rid of the shackles of ideological form conditions and returned to the theory of self-Tao of thought; Not only did he finally give us an opportunity to look at the whole metaphysics as the object of investigation (making the previous metaphysical system only retain its limited ideological value), but he was also a porter who turned human thoughts from the space world to the time world, and also a witness who pushed human beings out of the fate of the earth with a technical framework. These serious facts not only make Heidegger an event of the century, a thousand years, a philosophical event, but also an event of thought itself, an event in which thought returns to the original, an event in which thought speaks in the most basic place, and a unique event in which thought shows our existence together.
The great textual power and powerful gathering power of Heidegger's thought to thinkers come from the purity of Heidegger's thought, from the profound submission of thought itself, and from the thought speaking for itself in purity. This pure and broad writing power is beyond the reach of philosophers since Plato. This is because philosophers are no exception. Because they are sheltered by the philosophical cause, they can't devote themselves to the most pious pure ideological cause and listen to the pure fate of pure thought devoutly.
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The development of "being" determines the origin of thinking as an event. Questioning and making ancient rights? Save? Are you online? what's up Chase? Asking questions has become more urgent and worth asking, so that the freedom of thinking can return to its origin. When thinking returns to its origin, it is also the time for existence to take off all masks and return to the purity of existence. Clarifying the mysterious argot about existence is a basic work of Heidegger's pursuit of pure thought.
In Heidegger's vocabulary, there are four words related to questioning: existence, existence, existence and this. Existenz originated from Latin and refers to the existence composed of compound propositions, which retains the basic context of the reflection and analogy of the Romans' pursuit of things, so we call it "existence" in Chinese to show the complexity of what it exists and what it exists in a certain sense. Sein is an ancient German word with simple but serious semantics, that is, where to be sent and what to rely on. Heidegger used this ancient German script as a place to gather the basic lexical power of thought, and returned to the source of ancient Greek thought through it. We use the Chinese word "zai" to translate it as a cognate word of thinking, so as to keep its origin undiscovered. Seind is the first participle of Sein, which has homology with Sein in etymology. But Heidegger usually gives the word "existence" meaning, and only in rare cases does it return to its true colors. Here, Heidegger's thought left some confusion. Chinese translation depends on whether the specific context is translated into "yes" or "yes", so it is not appropriate to elaborate here. In Heidegger's language, the symmetrical word of pious defense of existence is this existence. According to Mr. Xiong Wei's translation clues, Chinese is translated into "This is", "Ding Zai" or "Presence", and occasionally it is translated into "Zhen Zai". "Zhezai" and "Dingzai" are literal translations, and the spaces of "Da" and "Sheng" are directly placed in Chinese. "Kinship" and "truth" are translated as freely as possible, emphasizing the real existence, but where the relatives are and where the truth is cannot be directly said. In fact, this is Heidegger's thinking thing, called by existence, and reflected and expressed because of his profound experience of existence. After weighing, we give a simple but probably appropriate Chinese translation of "this is", and we translate it into "existentialism" to show the homology with sein's thought. On the other hand, Heidegger's pursuit of pure thought-thought depends on thought itself-paved the way for thought to be thought by thinkers. This is naturally used by Heidegger to get through the relationship between sein and Existenz, which makes it possible to communicate the complex thinking of existence in daily life (different from the real thinking) with the thinking of existence regulated by exile and fate. But the current repatriation is the foundation, and existence becomes existence because of the current repatriation and surrender. If the current repatriation and surrender withdraw themselves, existence will disappear without a trace. Now we can't get a rule from "yes or no", no matter how strict and thoughtful such a rule is, it can't keep pace with the present, but it is getting farther and farther away from it. Now you can only appear and show in the concession, and the basic imprint of thinking blooms in this concession and appearance.
While seeking pure thought-thought is thought itself-it also paves the way for thought to think through thinkers. This is naturally used by Heidegger to get through the relationship between sein and Existenz, which makes it possible to communicate between the thinking of existence in the compound sense mixed in daily life (different from the thinking of reality) and the thinking of existence stipulated by exile and fate. But the current repatriation is the foundation, and existence becomes existence because of the current repatriation and surrender. If the current repatriation and surrender withdraw themselves, existence will disappear without a trace. Now we can't get the stipulation from "yes or no". No matter how strict and thoughtful this stipulation is, it can't be in tune with the present, but it is getting farther and farther away from it. Now you can only appear and show in the concession, and the basic imprint of thinking blooms in this concession and appearance.
In this way, the basic thing of Heidegger's thinking about existence returns to the following question: What is the relationship between the existence that we constantly transcend and go back and forth and the existence that we can't think about without it? What is the basic relationship between the noumenon of real things and derivatives specified by various beings and the entrusted big reality (the field of true thought)?
Here, Heidegger does not stick to the entanglement of words, but distinguishes between basic things and inferior things. The concept of great reality in danger must come from what exists, and Heidegger collected it under the name of ontisch. Dominated by existence, taken away by existence, and going back and forth between various beings at all levels, Heidegger classified it under the name of ontology. Ontisch, our right translated as "existence", is preceded by the ancient Greek physisch (blooming, appearing, appearing in the sky and gathering), followed by the German Sein (existence), which enables us to think about all the original conditions and the accompanying things of thinking under any conditions. Ontology, let's turn it into "ontology", which summarizes the possibility of defining and explaining existence in a logical way. After blocking the straightforward power of logos' Taoism, it lost its freedom. Clock? Now, but must we follow the logical formal conditions? Watch? Da. This transformation not only completes the transformation from Judaism to Christianity, but also makes the thought completely involved in the conceptual cycle of transcendentalism, experience and transcendence, that is, into the endless entanglement between beings mentioned by Heidegger. Not only is this existence derived from another existence, but the basis and explanation of the derivation are also derived from the third existence with the same face. This derived and introduced existential logic provides sufficient logical guarantee for God, the first driving force, the ultimate cause and various principles, although this logical guarantee is at the expense of the return of the source of thought. This kind of existentialist's questions and answers are essentially meaningless, just showing off irrelevant knowledge, because every such existentialist has been stipulated in advance by other existentialists before entering the question, and every such stipulation is only an existential point of view from existentialism. Although it seems that new faces appear repeatedly and are justified, it has nothing to do with pure thinking.
Is it to seek the terminal proposition of "God", "World" and "Man" in existence, or to cultivate the power to express one's basic vocabulary on the way home? Are we satisfied with the logical division of the survival game, or are we on the way to be sent? Is it to constantly add new names to the pedigree of existence, or to face the wind of things and let thinking stand the test of existence? Is it to advocate the objective learning of indulging in thinking, or to learn to face things that are thinking? Should ancient Greek thinkers (the existing pioneers) continue to be the objects of academic research, or should they participate in the planning of our current thinking environment as witnesses of thinking? All these boundaries that show the road, determination and ideological outlook are included in the boundaries between "existentialism" and "existence". Before Heidegger, there was no such division at all, but one metaphysics opposed another, and these opposed metaphysics were all based on the same plane of existence.
Deconstructing existence is not the first thing in Heidegger's thought, but the incidental work when restoring the power of Tao in existence. Frustrated, he found that the only way to return to existence was to turn from being to coming (Kehre), and then he consciously paid attention to metaphysics-Platonism would exhaust existence almost once, thus fundamentally destroying the light of existence blooming by physisch. Therefore, reinterpreting Plato's and Aristotle's texts is almost accompanied by Heidegger's life-long ideological activities, such a trip home, such a surprise of reunion with history, and such a flicker of thoughts give way to the light that blooms again and again, making Heidegger's questioning of existence more and more pure, and almost completely reaching the same obedience of existence, thinking, speech and poetry.
What is the truth of existence? Far-sighted poetry is the topography of existence, and real thinking is the event of existence. The feeling of thinking makes the appearance speak, existing words gather into words, and words appear in vocabulary as the language of explanation, thus protecting the Taoist power of existing people to express their basic vocabulary. Only in this way can they become the real abject poverty of a few thinkers and many others, and this simple abject poverty makes what has happened unfold. Only in this way can facts be expressed as facts, and truth can emit its own natural light. Otherwise, truth is still escorted in the cycle of existence as always, making it struggle in vain in the so-called conformity between knowledge and facts. But for real thinkers, things are self-contained, and facts are not facts unless they are revealed. Facts get their ideological content in the display of things. In order to make cognition and proposition as cognitive conditions do something about facts, we must respect the original state in which facts are displayed as facts. Facts show that the silent world is the real base for thinkers. This base is the home of thinkers who have reached the truth of existence. They are all conscious guardians of the cause of existence, not owners of existence in the sense of arrogant existence. This fundamentally deconstructs the vanity of the subject-object game, which reappears in the sense of existence, disgusting and endless. Therefore, deconstructing existence is not the real goal of the thinker, but to make existence fall off when the thinker returns to the truth of existence. All the so-called facts that can't show themselves as facts will wither and fall off by thinkers in the same cultivation depth, and the existing terrain will emerge like water. As long as philosophy remains in Platonism's program and in the logical extension of metaphysical existence, it is not the place where thinkers live, and it will inevitably become something that thinkers deconstruct. Therefore, Heidegger is not a philosopher in the strict sense, but a devout thinker, a guardian of the garden of thinking and a road defender of thinking. His significance lies not in grasping and evaluating any metaphysical system, but in the same concession of thought, speech and poetry, and in the original development of vision. He is an insider with fatalism and helpless feelings about human destiny, which are caused by the developing and interpreting western civilization. This is a thinker thrown in the deep squeeze of the road to survival. He must complete the throwing of existence with pure thinking attitude and face the wind of things with pure thinking.
We are talking about thinking, not thinking, thinking and thinking, which is determined by Heidegger's own text. We do not deliberately pursue the simplicity and mystery of Chinese. For example, thinking must be done in a certain dimension. This definite dimension is thinking in western metaphysics, that is, flowing in various beings, which will inevitably hide the light of Heidegger's thinking and make Heidegger a mediocre metaphysics. If we talk about ideas, it is rambling, and any pretentious display of existentialism may be labeled as ideas, even though no real ideas have occurred, and thoughts are not allowed to affect the ideas themselves. Such as thinking or reflection, can make a lot of lively scenes, easy to pose as a rigorous scholar, entangled in various logical related items, busy constructing various causal relationships, which is actually to extend existence through existence, or to use this existence to oppose another existence. Although this existence cancels that existence, it will reflect some so-called "spirit of the times", but it has nothing to do with thinking itself, although opinions vary and even profound. Therefore, Heidegger suggested that almost no one knows the difference between learning and thinking.
"Only by thinking for ourselves can we achieve something called thinking. In order to prevent this unfortunate attempt at thinking, we must be willing to learn to think. Once we are willing to learn, we have admitted that we can't think yet. " The difficulty of thinking is that we can't think yet, and the fundamental reason for not thinking is that we are used to thinking and are used to the comfort of internal thinking without suffering from the cold wind of thinking. People can't think for a long time. Learning to think is actually learning from scratch and returning to pre-philosophy and pre-metaphysics. This kind of learning can not be learned according to the rules of philosophy, can not be learned according to the metaphysical appearance, and can not imitate the appearance of existentialism. Learning thinking is to release thinking to the source, make it possible to bloom again, and let thinking gather in its real place, close to what it promises in essence. It is actually a sinking art of thinking. Learning to think is to create conditions for active thinking at the source. "There is something, it itself out of nature, as if from the source, let's think. If there is something, pour it out to us, let us take it everywhere, and let us meet it in a state of thinking: this is thinking. " The question is whose consternation can go deep into it. "We haven't thought about it. This is by no means just that human beings have not completely moved closer to what is waiting to be thought at the source, because this thing waiting to be thought still retains the state of thinking in essence. The fundamental reason why we haven't meditated yet is that this state of meditation has left mankind and has left mankind. " When did I leave mankind as early as? Not in time, but when it becomes existence, existence becomes existence. From then on, thinking is not a state of letting thinking, which is something that people in the sense of existence can't get close to anyway. The state of thinking is to let the thinker think far, neither more nor less. This is a strict thinking which is essentially different from accurate thinking, and it is an absolute combination of thinking and thinking.
Before Heidegger, there were many profound thinkers who also felt the difference between scientific thinking and real thinking. They also tried to verify their judgment with pre-Socrates thinkers. They finally found that the chief culprit of this tragic event was logos' translation of myth, which was too thin to express the true essence of myth. So, like the destruction of Logos, it was changed to Hermes. Logos replaced Hermes, logic dominated Logos, and statistics prohibited logic, which eventually led to thought becoming an empirical science. This seemingly clear explanation, which is repeated in existence, is based on the opposition between logos and Mitos, completely ignoring the homology between thinking and existence, the state of thinking and the self-retreat of thinking corresponding to this state. Thinking as existential thinking is not as easy as replacing it conceptually. "Mithos is a law that stipulates the essence of all people and is related to the foundation of people. This will make Letsi open in display and open in appearance. Logos (and Hermes) said the same thing, not as the thought of traditional philosophy history, because Hermes and Logos were opposite, which made philosophy stand out. On the contrary, it was precisely the early Greek thinkers (Bawannied, the last chapter) who used Mitos and Logos in the same semantics; Only when Hermes and logos could not stick to their original meanings did Hermes and logos begin to separate and oppose each other. It happened in Plato's place. Rationalism in modern history and philosophy inherits the foundation of Platonism, and it is a prejudice to think that Mitos was destroyed by logos. (Similarly) religion has never been destroyed by logic, and the fact is always unique: God himself retired. "
The God in Heidegger's thought is always the God in the sense of Mitos, not the God in the sense of Christianity. This kind of God's self-retirement is actually the simultaneous withdrawal of Hermes and Logos. The direct result of the coexistence of Mytos and Logos is that they are transformed into existence, thinking into thinking, and speech into language, and from the unity and purity of existence, thinking and speech into metaphysical provisions of existence, thinking and language, and then a wide range of viewpoints of existential science, thinking science and language science are formed on the basis of metaphysical provisions, which greatly promotes the thinking atmosphere of subject and object, thus prohibiting thinking with the object of study. Heidegger's task for thinking is to restore the ability of thinking to speak at the source, so that thinking can be commanded again in the process. Only in this way can thinking get rid of the entanglement of philosophical metaphysics once and for all, so that those who follow us to think about the ancient and the ancient can jump in front of us under the drums of the thinking wind, making us feel that we are spring breeze, with things in our hearts and things in front of us, rather than overlapping things. Heidegger concluded with full thinking experience that as long as we know the source of thinking, we will bravely quit philosophy and devote ourselves to thinking about existence.
Pull away from philosophy and devote yourself to thinking about existence, topography and geomorphology, so that the existing topography and geomorphology can be displayed in thinking, open up in the words of a hundred flowers, and the cause of thinking can flourish. Pure thinking, for Heidegger, is to let thinking get rid of existence, let thinking return to existence, and let thinking go slowly against the wind of things forever. It is not difficult to express Heidegger's cultivation of pure thinking in a few words, but it is not easy to add some purity to the cause of thinking, which requires not only the ability to return to the original situation of thinking, but also piety to the cause of thinking; It is necessary not only to break the existence in complex context, but also to establish the status of existence as existence; A thinker who takes philosophy as his lifelong career should not only finally declare philosophy illusory, but also painfully declare the fundamental damage of philosophy to thinking career; We should not only try our best to return to the source of European history, but also fundamentally deconstruct the history of European philosophy on which western civilization originated, and finally realize that philosophy has ended in the modern world based on the technical framework and the social order adapted to the modern world. Philosophy degenerates into empirical science, but it is actually replaced by empirical science, which is the end of philosophy itself. Instead, it is a more fatalistic technical shelf, which can neither be understood by empirical science nor saved by philosophical tradition. It silently arranges the fate of mankind in a huge ideological vacuum. From the earth's point of view, the technological shelf has begun an era of world civilization, and its foundation is the modernization based on western European ideas. From the perspective of moving ideas out of the earth, the technology shelf has opened an ominous era of planetary language, and its foundation is also based on the modernization of western European ideas. In this process of modernization, it is not science that guides technology, but a technical shelf that defines science as a possible plan and arrangement to manipulate human labor. The man-made world, which human beings flaunt as scientific achievements, is just a transitional simple residence provided by the technical shelf, and where it will eventually exile human beings is still unknown to Heidegger. However, Heidegger has long assumed in his mind that the technological framework stipulates the essence of modern natural science and the inevitable direct consequence of this stipulation: "In the foreseeable future, human beings will be placed in a possible position?" System? In the position of work, that is, what people need can be constructed purely in the organism: lean or clumsy, smart or stupid. It is not far from this day! "This sentence was said by Heidegger in an interview with 1969, only more than 30 years ago. The anxiety premonition of thinkers in those days has become a reality that thinkers show off today. Who knows the danger behind complacency?
Thinkers like Heidegger are three thousand years late for the history of European inner nothingness caused by metaphysics; Thinkers like Heidegger were born a thousand years earlier than the human destiny quietly arranged by the technical framework. Heidegger is quoting h? v? When Christer said this, he already expressed this sad mood: "I left him before he came." I have followed his spirit thousands of years before him. " In an interview with Der Spiegel, Heidegger expressed his inner expectation for God and sadly admitted that only one God can save us. We, who have been induced by the accuracy of thinking for hundreds of years, think we are masters of thinking, have no idea what thinking is, and are used to using thinking to create existence. We can neither understand Heidegger's distinction between "precise thinking" and "strict thinking" nor understand the profound meaning of scientific thinking. Science cannot give what science is with its freedom, but must be proved in this dimension of philosophical thinking. Science itself does not know what it really needs to think about. From the perspective of complete rationality with introspection ability, science is actually the most irrational and the product of complete intellectuality. First of all, it doesn't know that its linguistic sense comes from philosophy. Second, it doesn't know that philosophy, as its foundation, has come to an end by itself. Third, it doesn't know that it has been driven by the technical shelf and spread aimlessly in the extension of production. The danger is that endless thinkers still don't know the seriousness of this aimless diffusion. It is doomed that people can't understand the words of thinkers, and people continue to be satisfied with creating existence with thinking, rather than creating conditions for the emergence of thinking; People continue to dream of being masters of thinking, not servants of thinking. This numb reality makes the light of pure thinking initiated by Heidegger in the name of God, spirit, existence, thinking, speech and art disappear. But for a thinker, it is his only occupation to cultivate the purity of thinking and listen to the echo of thinking to existence, because this is the source of ideological discourse. However, as an insider of Lin Zhong Road, he did not forget to remind those thinkers who might think: "Thinking really begins only when we experience that brilliant reason has been the enemy of thinking for centuries."
Language, speech and speech, in Heidegger's pursuit of speech purity, we will encounter these three confusing contexts. DieSprache, sprechen, Sagen and Sagen in German. DieSprache is the nominalization of the past tense of the verb sprechen, which refers to the language in a certain language view, a language of use value in a certain syntactic relationship, and what people usually call the language in the tool sense. We use Chinese "language" to correspond to it. Heidegger's intention of using sprechen to offset "language" is to let the language speak for itself, rather than forming a language in an expressive sense through a certain language view (existence). We use Chinese "speech" to correspond to it, to show that language speaks for itself and is not used as a tool to express someone's subjective intention. Sagan, this is an ancient German word, and Heidegger has the most pure expectation for this word. The German context of this word is closest to Mitterrand's Greek context, which is said at the beginning, in the manifestation, and in the transmission and revelation of God. It doesn't say anything because of anything, nor does it say anything for anything, and sprechen can't get rid of the shadow of what to say and what to say around an object syntactically. Therefore, from the perspective of purity, Heidegger prefers Sagan to speak in his thoughts. We use the Chinese word "Shuo" to show that he is not talking about why or what, but talking, just as the purity of Heidegger's thought lies in that he is not thinking about anything, but thinking about himself. This is the strength of Heidegger's text and the charm of his theory.
Heidegger's speech is based on the homology of poetry, thought and existence. Pure existence, pure thinking and pure discourse are possible because of this homology with Heidegger. To get this homologous insight, the key is whether the thinker can try to return to the pure place of thinking, to the pure quiet place of thinking and thinking itself, to gather in the quiet place of thinking, to gather in the most basic place of thinking, and to arouse the power of the most basic thinking vocabulary. In this kind of thinking difference-difference, in the process of entering speech, the production and bloom of speech converge into a language, which itself is the home of existence, and people live in such a home. This depth starts from the pure home, where the pure thinker lives. They may be poets who travel far to think about poetry, artists who step into the process of thinking delay, or language knights who confront, imprison and stand the cold test of language delay.