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By Rudi Visker (auth.)
THE a part of the topic on the foundation of those essays, an expanding weariness produced by means of all these makes an attempt to oppose what got here to be referred to as Foucault's 'post structuralism' to phenomenology - as though the 2 have been incompatible and as though you may merely continue with idea after having selected facets. And an equivalent reluctance to affix those that pretended they can carryon as that they had prior to in view that, fairly evidently, there have been no facets to settle on, 'Foucault' being however the most modern instance of a relativism that you can still simply forget about because it had, like several relativism, already refuted itself by way of bold to talk. And, eventually, at the back of that weariness and that reluctance, a suspicion that what those reactions to 'Foucault' had in universal was once a refusal to move 'toward the issues themselves' and hence a refusal to method the texts that we consult with by means of that right identify as we'd technique different phenomena: now not because the body-object of a proposal that we'd need to find as coming both 'before' or 'after' phenomenology, yet as a chain of statements that seem to us in a definite means and whose showing finds to us whatever approximately our personal, finite being.
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Additional info for Truth and Singularity: Taking Foucault into Phenomenology
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3. In this chapter I will parenthetically quote from BT/SZ in that order without repeating each time the corresponding abbreviations. 26 TRUTH AND FINITUDE I. AN INTERPRETING LIBERATION At first sight, what is at stake here is a phenomenological description ofDasein in its everydayness, of the way Dasein maintains itself in its Being first of all and most of the time. Dasein, Heidegger tells us, is first and foremost fascinated with (benommen von) or absorbed into its world. Dasein is busy. It is constantly occupied, always short of time, hustling around (222/177) and understanding itselfin terms of that with which it is customarily concerned.
20. g. 262,264/219,222), with earlier passages where it was suggested that truth and falsity already characterize Rede before it is expressed. I still hope to come back on these issues on a different occasion. HEIDEGGER'S CAVE 37 uncovering) (BT § 44), but also in the narrow sense ofVerdeckung, coveredup-ness. In fact, as will become clear in a moment, both occur together. Untruth arises as a result ofnachreden, merely repeating what the others say. And since the possibility of this repetition is inherently inscribed in language, Rede, once vocalized, is always under the threat to become Gerede, idle talk, and to fall prey to the "they" and become dominated "by the way things are publicly interpreted" (by the offentliche Ausgelegtheit) (264/222).
M. HEIDEGGER, Vom Wesen der Wahrheit. Zu Platons Hohlengleichnis und Theiitet (Freiburg lectures, winter semester 1931132), GA 34, p. 82. 24 TRUTH AND FINITUDE opher ever sought to escape. And this death, Heidegger stresses, is not what supposedly happened to Socrates at the end of his life when he, as Plato tells us, was forced to drink from the chalice. For the poison that killed Socrates was not in the chalice: it was there all along and what Socrates had to "endure" was the permanent confrontation with death during his Dasein - with death not as something happening to his body, but as the undermining of the strength and power of his Wesen, of his essance2• That philosophy will always die in the cave, that it will remain powerless in the ruling domain of the self-evident, only testifies, for Heidegger, to the fact that philosophy is, for essential reasons, a lonely enterprise (GA 34: 86).