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Nothing Nothings,”15 and negatively influenced Derrida’s Deconstruction splurge, and Post Structuralism’s uncanny barrenness: the new desert of the horizon, relentlessly arid, devoid of living waters, the Word, and Divine Presence, as intimated in Mr. Poe’s Silence – A Fable, without any promising spirit-sound, or oasis, or sustainable philosophy in the nearing horizon.
Their new, pseudo philosophies rooted out cedars of Lebanon to sow rhizomes.16 They rooted out the mystical mystery
15 The positive “Nothing Nothings” does not propose Nietzsche’s nihilism, but that Nothing does Nothing, just as die Welt weltet, “the world worlds” or light lightens. “The Nothing” is used positively: Heidegger does not posit, “There is anything that nothings,” but “Something nothings, namely, the Nothing.” To Him, “The Nothing Nothings” is continually obscured by focusing on beings (WM, 115/104). To exist, He posits, one must transcend to world or to beings as a whole, to immanence. Only then one can be aware of beings as beings for the Nothing unconceals or reveals itself, its nothingness, in the clearing of being. Heidegger seems to suggest what ancients and OT Scribes perceived, that in the nothing of existence, or in the wilderness wanderings of being, something happens: to the Hebrews, in their nothingness, they perceived Presence in the Clearing of Being (Moses at Mount Sinai; Christ at transfiguration; the crowd and the Apostles at the descent of the Holy Spirit). The Word spoke through signs, symbols, revelations and prophecies. The nothing “nothing (as verb)” to the Hebraic consciousness spoke, and manifested itself, and became a presence, a metaphysical presence (Derrida) that is not absence. Modern secular philosophy attempts to ground a new way of flourishing, of feeling safe in the world, in absence, away from the metaphysics of presence. In this sense, Heidegger attempts to dislodge modernity from Nietzsche’s nihilism. He desires to repeat the earlier experience of reality, of being in Being, as the pre-Socratics understood it, departing from Plato’s and Aristotle’s forgetfulness of Being. Heidegger, Martin. Basic Writings. What is Metaphysics? Ed. by Farrell Krell. San Francisco: Harper San Francisco, 1992. 93-111. See also Inwood, Michael. A Heidegger Dictionary. “On Nothing and Negation.”144-145. Oxford: Blackwell Publishers, 1999. 145-46. See also Heidegger, Martin’s article by W.J.K.K. in Grafton, Most, Settis. The Classical Tradition. Cambridge: The Belknap Press of Harvard University Press, 2010. 421.
16 This refers to Deleuze’s rhizomorphous philosophy. The tree is a symbol for the bifurcations of dualistic philosophy. Generally, the rhizome, an anti-structure, changes in shape and accident, and it rejects forming genealogical trees or
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