By Karsten Harries
In recent times there was loads of speak about a potential demise of paintings. because the identify of Heidegger’s “The foundation of the paintings of Art” indicates, the essay demanding situations such speak, simply because it in flip is challenged via such speak, speak that's supported through the present kingdom of the art-world. It was once Hegel, who so much profoundly argued that the form of our glossy international now not allows us to furnish artwork the importance it as soon as possessed. Hegel’s proclamation of the tip of artwork in its maximum experience shadows this observation, because it shadows Heidegger’s essay. Heidegger’s complex flip from the thinker Hegel to the poet Hölderlin is born of the conviction that we must never permit Hegel to the following have the ultimate. At stake is the way forward for artwork. yet extra importantly, if we're to just accept Heidegger’s argument, at stake is the way forward for humanity. yet all who're desirous to locate in Heidegger’s essay tips bearing on the place not only paintings, yet we should always be heading, might be made cautious by way of Heidegger’s politicizing of artwork and aestheticizing of politics. either stay temptations that call for a severe reaction. This statement demonstrates the continuing relevance of Heidegger’s reflections.
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Extra info for Art Matters: A Critical Commentary on Heidegger’s “The Origin of the Work of Art” (Contributions to Phenomenology)
Nevertheless, the idea of this divine language functions as a measure that renders our language infinitely inadequate and condemns him who refuses to sully the dream of that language to silence. And words similarly fail me when I try to take possession of myself, here and now. My own individual being proves as mysterious and elusive as this present moment, which is inseparable from me and yet slips into a never to be recovered past whenever I attempt to seize it, recalling me to my own mortality.
And is philosophy all of one kind? —Is it just an unfortunate prejudice that requires no further thought? 4 THE GREEK ORIGIN OF SCIENCE 39 That Heidegger never wanted a politicized science in the party sense seems also clear. Equally clear is that Heidegger did not have in 1933 and did not come to have after 1945 any sympathies for liberal democracy or communism. In the Spiegel-Interview Heidegger gives a more detailed account of what he had in mind: SPIEGEL: Do we understand you correctly? In including the university in what you felt was to be a “new departure,” you wanted to assert the university against perhaps overpowering trends that would not have left the university its identity?
First of all and most of the time I have always already lost myself to the world, which has placed me in ways that I have not chosen: I act and speak as one acts and speaks. Resoluteness, as Heidegger understands it, means a recovery of self. The authentic individual chooses him- or herself in his or her entirety, that means in his or her inescapable facticity, and that means also and especially, in his or her mortality. In Being and Time Heidegger therefore insists that resoluteness does not mean a leave-taking from the world and does not yield a free-floating self, but, on he contrary, pushes the individual back into the world and the community (G2, 365/344).
Art Matters: A Critical Commentary on Heidegger’s “The Origin of the Work of Art” (Contributions to Phenomenology) by Karsten Harries