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2006
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202
pages
English
Ebooks
2006
Obtenez un accès à la bibliothèque pour le consulter en ligne En savoir plus
Publié par
Date de parution
01 juin 2006
EAN13
9780791482766
Langue
English
Featuring essays by renowned scholars Michael J. Hyde, Theodore Kisiel, Mark Michalski, Otto Pöggeler, and Nancy S. Struever, this book provides the definitive treatment of Martin Heidegger's 1924 lecture course, "Basic Concepts of Aristotelian Philosophy." A deep and original interview with philosopher Hans-Georg Gadamer, who attended the lecture course, is also included. Conducted over the course of three years, just prior to his death in 2002, the interview is Gadamer's last major philosophical statement. By carefully considering this lecture course in the context of Heidegger's life and work, the contributors compel us to reconsider the history and theory of rhetoric, as well as the history of twentieth-century continental philosophy.1. Introduction: Being-Moved: The Pathos of Heidegger's Rhetorical Ontology Daniel M. Gross 2. Heidegger as Rhetor: Hans-Georg Gadamer Interviewed by Ansgar Kemmann (Translated by Lawrence Kennedy Schmidt) 3. Hermeneutic Phenomenology as Philology Mark Michalski (Translated by Jamey Findling) 4. A Matter of the Heart: Epideictic Rhetoric and Heidegger's Call of Conscience Michael J. Hyde 5. Alltäglichkeit, Timefulness, in the Heideggerian Program Nancy S. Struever 6. Rhetorical Protopolitics in Heidegger and Arendt Theodore Kisiel 7. Heidegger's Restricted Conception of Rhetoric Otto Pöggeler (Translated by John Bailiff) Selected Bibliography: Heidegger and Rhetoric (Compiled by Ansgar Kemmann) ContributorsIndexes
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Publié par
Date de parution
01 juin 2006
EAN13
9780791482766
Langue
English
HEIDEGGER AND RHETORIC
SUNY series in Contemporary Continental Philosophy
Dennis J. Schmidt, editor
HEIDEGGER
AND RHETORIC
Edited by Daniel M. Gross and Ansgar Kemmann
S T A T E U N I V E R S I T Y O F N E W Y O R K P R E S S
Published by State University of New York Press, Albany
© 2005 State University of New York
All rights reserved
Printed in the United States of America
No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher.
For information, address State University of New York Press, 194 Washington Avenue, Suite 305, Albany, NY 12210-23 84
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Library of Congress CataloginginPublication Data
Heidegger and rhetoric / edited by Daniel M. Gross and Ansgar Kemmann. p. cm. — (SUNY series in contemporary continental philosophy) Includes bibliographical references and index. ISBN 0-7914-6551-9 (hardcover : alk. paper) 1. Heidegger, Martin, 1889–1976. 2. Rhetoric. I. Gross, Daniel M., 1965– II. Kemmann, Ansgar. III. Series.
B3279.H49H346 2005 193—dc22
10 9 8 7 6 5 4 3 2 1
2004027568
Contents
1.Introduction: Being-Moved: The Pathos of Heidegger’s Rhetorical Ontology Daniel M. Gross 2.Heidegger as Rhetor: Hans-Georg Gadamer Interviewed by Ansgar Kemmann (Translated by Lawrence Kennedy Schmidt) 3.Hermeneutic Phenomenology as Philology Mark Michalski (Translated by Jamey Findling) 4.A Matter of the Heart: Epideictic Rhetoric and Heidegger’s Call of Conscience Michael J. Hyde 5.Alltäglichkeit, Timefulness, in the Heideggerian Program Nancy S. Struever 6.Rhetorical Protopolitics in Heidegger and Arendt Theodore Kisiel 7.Heidegger’s Restricted Conception of Rhetoric Otto Pöggeler (Translated by John Bailiff )
Selected Bibliography: Heidegger and Rhetoric (Compiled by Ansgar Kemmann) Contributors Indexes
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1
DANIELM. GROSS
Introduction
Being-Moved: The Pathos of Heidegger’s Rhetorical Ontology
Tradition has long ago lost an understanding of rhetoric—such was the case already in the Hellenistic and Early Middle Ages inasmuch as rhetoric became merely a school discipline. The original meaning of rhetoric had long since vanished. Insofar as we forget to ask about the concrete function of Aristotelian rhetoric, we lose the fundamental possibility of interpreting it and making it transparent. Rhetoric is nothing less than the discipline in which the self-elaboration ofDaseinis expressly executed.Rhetoric is no less than the elaboration of Dasein in its concreteness, the hermeneutic of Dasein itself.
Die Tradition hat längst das Verständnis für die Rhetorik verloren, sofern die Rhetorik einfach eine Schuldisziplin wurde, schon im Hellenismus und Frühmittelalter. Der ursprüngliche Sinn der Rhetorik war längst verschwunden. Sofern man vergißt, nach der konkreten Funktion der aristotelischen Rhetorik zu fragen, begibt man sich einer Grundmöglichkeit, diese so zu interpretieren, daß dabei durchsichtig wird, daß die Rhetorik nichts anderes ist als die Disziplin, in der die Selbstauslegung des Daseins ausdrücklich vollzogen ist.Die Rhetorik ist nichts anderes als die Auslegung des konkreten Daseins, die Hermeneutik des Daseins selbst. 1 —Martin Heidegger, SS 1924
“ eidegger and hermeneutics” trips off the tongue. But “Heidegger and rhetoric”? This story has not been adequately told, despite 2 Heidegger’s intense Indeed it is often assumedconviction expressed above.
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Daniel M. Gross
that the rhetorical sensibilities of a Ricoeur, Derrida, or Foucault devel-oped primarily in the wake of that other specter of modern German philosophy, Friedrich Nietzsche. The year 1872 would thus mark the emergence of modern rhetorical theory—the year that Nietzsche taught his modest course on Ancient rhetoric and began to formulate a notion 3 of truth grounded in “a mobile army of metaphors.” But now this source story doubles. In the summer semester of 1924 Martin Heidegger, then a young professor at the University of Marburg, delivered an idiosyncratic series of lectures on Aristotle’s rhetoric under the course title “Grundbegriffe der Aristotelischen Philosophie” (“Basic Concepts of Aristotelian Phi-losophy”) and referred to, among other places, in Karl Löwith’s transcript 4 as “Aristoteles: Rhetorik II.” Like Nietzsche’s course on classical rhetoric, Heidegger’s could mark the emergence of modern discourse theory. WhenBeing and Timewas published in 1927, rhetoric as a disci-pline had been substantially absorbed into the body of Heidegger’s exis-tential analytic, never again to fully resurface. The “hermeneutics of facticity” that predated SS 1924 by at least two years reemerged as the only way in 5 which the basic structures of Being could be made known. Subsequently projects in a Heideggerian vein have recognized only a distant relation-ship to the rhetorical tradition, if any. But Theodore Kisiel has suggested how we can draw a directgeneticlink between Heidegger’s reflections on rhetoric andBeing and Time, his philosophical masterwork. Indeed SS 1924 can be seen as a formative moment in Heidegger’s lifelong project of grounding metaphysics. As Kisiel describes it, SS 1924 is one of Heidegger’s “greatest courses, breaking ground not merely in Greek phi-6 losophy but also for his entire path of thought.” During these Marburg years Heidegger had been trying to get a book out on Aristotle and thereby secure a university chair. The book never appears, but ripens instead into the first draft ofBeing and Time. As such Kisiel posits, SS 1924 “provides us with perhaps our best glimpse into how that book on 7 Aristotle might have looked.” In fact the list of concepts molded in part or in whole during Heidegger’s ruminations on rhetoric does read like a glossary of key terms fromBeing and Time, though the explicit connection to SS 1924 has been lost. One purpose of this book is to trace the rhetorical genealogy of some of these key terms: Being-with (Mitsein/ koin¯onia), belief (Glaube/doxa), Being-in (Lage), care (Sorge), mood (pa-thos), moment (Augenblick/kairos), ecstacy (ekstasis), fear (Angst/phobos), deliberation (Überlegung), articulation (logos), and decision (Entschluß/ krisis). For it turns out that Heidegger’s general description of how we move from concernful understanding to theory, and back—a corner-stone of theBeing and Timeproject traceable through the succession of these terms—is worked out first in his elaboration of basic concepts in Aristotle’sRhetoric(BT 158).
Introduction
Certainly we understand Heidegger’s philosophy better when we consider his engagement with rhetoric. But much can be gained as well by looking at SS 1924 from the perspective of the rhetorical tradition per se. Four important aspects of that tradition are radically revised by Heidegger in new philosophical terms, and these revisions help compose the substance in which contemporary rhetorical theory moves. 1) Though Heidegger gives the classical rhetorical subjectelocutio only modest attention, what he does say is innovative, and ties into the explicit focus of SS 1924: conceptuality. Troping appears as poetic logos; it provides the nontheoretical distance necessary to see how we are in our everyday situations and how we are moved. Setting Aristotle against Plato, Heidegger claims for instance that if the “good” man were not already transformed by a trope such as the “good” thief, the concept “good” would be unrecognizable (as would be any univocal Platonic Idea). Without the ambiguous turn in language measured out in a trope, human expression would be one dimensional, like the yelp of a dog. We would lose the unique capacity we have as speaking beings to disclose ourselves against the world, to see always that “things might be otherwise.” So tropes are neither ornaments to a univocal core of language, nor are they “originary” in the manner described say, by Nietzsche. Instead a trope, acting in concert with its staid manifestation as a concept (Begriff) marks the con-tours of contingency. 2) Heidegger sees language neither as an ideally transparent means of communication between minds nor as an arbitrary system of differ-ences, pace Saussure. Instead language is understood discursively, that is to say rooted in shared moods, human institutions, and the nonchrono-logical history these institutions compose. In this regard there is also an important relationship between Heidegger’s early thoughts on language— its use and abuse, its emergence and silence—and the later Heidegger of Unterwegs zur Sprache. Reversing the traditional “art of speaking,” Heidegger describes rhetoric as the art of listening. What this vivid re-description does is efface the facile image of a Cicero or a Demosthenes: ingenious orators molding words that either elicit from an audience the intended passion or dissolve before a structure of logical reasoning. Heidegger describes instead a being who, insofar as that being can hear, is constituted as someone among others, someone in a particular situation that demands action. In his later essays Heidegger describes the art of listening to language constitutive ofGelassenheit, the attitude of “releasement” that accepts the contingency and partiality of our under-standing of Being and just lets “beings be.” Thus the art of listening in SS 1924 obviously has a more practical orientation than does later Heideggerian poetics. But what remains throughout is an insistence on language as medium, not means. Following Foucault we tend now to call
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