The Truth (and Untruth) of Language: Heidegger, Ricoeur, and Derrida on Disclosure and Displacement

NOTES

245 NOTES Throughout this book, I cite the original version of the work unless a direct quote of the English translation appears in the text; in that case, the English translation is cited. NotestoIntroduction 1. Husserl, Krisis, 372. 2. Derrida, De la grammatologie, 203. 3. Ricoeur, Le conflit des interprétations, 28. 4. Heidegger, Sein und Wahrheit, 131–32; Heidegger, Parmenides, §7. 5. Gadamer, Wahrheit und Methode, 392. 6. Aristotle, Rhetoric, 1411b24–12a5; All Aristotle quotations are from Barnes, The Complete Works of Aristotle. 7. Ricoeur, La métaphore vive, 392. 8. Taylor, Human Agency and Language, 222–23, and Gadamer, Wahrheit und Methode, 422–31. 9. Cf. Plato, Republic, book 10, 595a–97e. 10. Ibid., book 3, 386b. 11. Plato calls the poet not a maker (demiourgos) as the god who creates the bed (as it is, its Idea) or the craftsman who creates a bed (he presents the Idea in a particular medium), but he calls the poet an imitator, concluding, “Then imitation is far removed from the truth, for it touches only a small part of each thing and a part that is itself only an image” (Republic, 598b; cf. Cooper, Plato: Complete Works, 1202). This leads to the ironic consequence that one of the thinkers who has extensively used myths in his dialogues approaches the language of the poets by measuring its distance to truth, and argues that it is not creative, but a mere imitation. 12. Steiner, After Babel, 84–85; Taylor, “Language and Human Nature,” and “Theories of Meaning,” Human Agency and Language, 215–92. 13. Steiner, After Babel, 85. 14. Cf. Berman, L’épreuve de l’étranger. 15. Aristotle, Metaphysics, 982b18–19. NotestoChapter1 1. Heidegger, Feldweg-Gespräche, 99. 2. Heidegger, Wegmarken, 180. 3. As Heidegger puts it: “Die veritas als adaequatio rei (creandae) ad intellectum (divinum) gibt die Gewähr für die veritas als adaequatio intellectus (humani) ad rem (creatam)” (ibid., 181). 4. Ibid., 378–79. 5. “In solcher Weise stellt der Metaphysik überall das Seiende als solches im Ganzen, die Seiendheit des Seienden vor (die ousia des on)” (ibid., 378). See also “Die onto-theo-logische Verfassung der Metaphysik,” in Heidegger, Identität und Differenz, 51–83. 6. Heidegger, Pathmarks, 278. Cf. Heidegger, “Die Metaphysik als Geschichte des Seins,” in Nietzsche II, 363–416. Note that the translation writes the English translation of Sein as “Being,” with a capital B. I will not do this in my text. 7. Already in Sein und Zeit, Heidegger determines the Destruktion of the history of philosophy as a critique that aims at the current way of treating the history of ontology; cf. Heidegger, Sein und Zeit, 30–31. He still uses the word Destruktion in this way in Heidegger, Zur Sache des Denkens, 13. The dismantling of philosophy serves to provide us a provisional insight in the sending of being. 8. The German im Ganzen can mean both “in general” and “as a whole.” 9. In his work on being-in-common (être-en-commun), Nancy furthers this line of Heidegger’s thought in a more politically ontological context; cf. Nancy, La communauté désoeuvré, and Le sens du monde. 10. Heidegger, Being and Time, 59. 11. Ibid., 56–57. 12. Heidegger, Sein und Zeit, 198–99. 13. Ibid., 291–93. 14. Robinson’s translation gives “state-of-mind”; cf. Heidegger, Being and Time, 172. I prefer to use the German term. 15. Heidegger, Sein und Zeit, 293. 16. “Die Stimmung hat je schon das In-der-Welt-sein als Ganzes erschlossen und macht ein Sichrichten auf...erst möglich” (ibid., 182). 17. Ibid., 191–92. 18. Cf. Derrida, L’écriture et la différence, 427. 19. Cf. Ricoeur, La métaphore vive, 387. 20. Heidegger, Sein und Zeit, 293. 21. “They” is the anonymous mass of people in which no one is authentically his or herself, but understands his or herself in terms of this mass alone. 22. For a number of such characterizations, see Heidegger, Sein und Zeit,§38. 246 NotestoPages6–21 23. Heidegger, Being and Time, 212. “Gossiping” and “passing the word along” are translations of Nachreden and Weiterreden, respectively; cf. Heidegger, Sein und Zeit, 224. 24. Heidegger, Being and Time, 265. 25. Heidegger, Sein und Zeit, 223–25. 26. Heidegger, Being and Time, 189. 27. Heidegger, Sein und Zeit, 199–200. 28. Ibid., 44. 29. Heidegger, Being and Time, 217. The German allows a more smooth articulation...