What the Mind once boasted of determining or construing as similar to its own, moves towards what the Mind is not the same as; what escapes its domination and what nevertheless reveals the former as absolute evil. The transcendence of being as being-there [Daseins] is a distinctively superior one, insofar as the possibility and necessity of the most radical individuation lies in it. To attribute dialectics purely to the subject, to clear away the contradiction through itself, as it were, also clears away dialectics, by expanding it into a totality. Oriented to the storehouse of words it has acquired, childhood immediacy is to this extent mediated in itself, the preformed boring into the why, into the first. Only the resurrection of the particularity as the general principle would be happiness, irreconcilable with individual human happiness here and now. Otherwise the Mind would become the utterly other of the body, in contradiction to what is immanently somatic to it; the antagonism is not however to be annulled by the Mind alone, because that would virtually intellectualize it once more. The individuated feels free, insofar as it is opposed to society and may undertake something against it or other individuals, although incomparably less than it believes. "14 In spite of such affected humility not even theological risks are undertaken. The violence of the world-spirit sabotages what Hegel in a later passage celebrates in the individuated: "that it is in line with its substance, it is thus by means of itself".14 Nevertheless the dismissive formulation touches upon something serious. The concept of roles sanctions the topsy-turvy bad depersonalization of today: the unfreedom which, in the place of the autonomy which was achieved with such toil and was subject to repeal, steps forwards merely for the sake of complete adjustment, is beneath freedom, not beyond it. To the extent individuals somehow become aware of the preponderance of unity over them, it is reflected back onto them as the being-in-itself of the generality, which they in fact run into: even into their innermost core, it is inflicted on them, even where they inflict it on themselves. By no means however, not even in the context of the argumentation of the thesis, does it follow that the causal chain would break with the supposition of a freedom, which is presumed no less positively than the former. By colliding against its own borders, it reaches beyond itself. To this extent, and not just today, the not-I is drastically suborned to the I. Heidegger's philosophy omits this, but registers it: in his hands that historical primacy becomes the ontological preeminence of being of pure and simple, above everything ontic, everything real. *8* The temporal-genetic and in spite of everything once again "empirical" claim of that "initially", is however not to be redeemed. What lends the immanencephilosophical determination of those concepts their elegance and their autarky is, in truth, in view of the factual decisions, whereby the question as to whether they are free or unfree can be asked, an abstraction; what it leaves over of what is psychological, is scanty in contrast to the real complexion of inner and outer. The object by contrast is only related to subjectivity in the reflection on the possibility of its determination. Whoever refuses to follow suit, is suspected of being someone without a fatherland, without a homeland in being, indeed not so differently from the idealists Fichte and Schelling, who denigrated those who resisted their metaphysics as inferior. Indeed the doctrine of being hands down, legitimately against positivism, what the entire history which it slanders grounded, notably Kant and Hegel: that the dualism of the inner and outer, of subject and object, of essence and appearance, of concept and fact are not absolute. Both yawn all the more visibly from each other, the more concretely the subject is confronted with the thesis of the objective substantiality of what is moral. "51 Hegel thereby extends the concept of what would be the physei [Greek: nature, natural constitution], onto that which once defined the counter-concept of the thesei [Greek: thesis]. What is suspended is nothing other than the expression of the inexpressible in itself. Heidegger's language bemoans this as much as it affirmatively reflects that matter-at-hand as suprapersonal. What predominates are the determinate negations of concepts, turned to and fro, envisioned from the most extreme proximity. On the other hand the power of the whole which is effective in every particular determination is not only its negation but also the negative, the untrue. No universal history leads from savagery to humanity, but one indeed from the slingshot to the H-bomb. Hegel's thesis, that noone could "leap beyond the spirit of [their] people, any more than one could leap beyond the earth",33 is in the epoch of telluric conflicts and the potential of a telluric arrangement of the world utterly provincial. Both moments, once absolutely isolated, have no differentia specifica [Latin: specific difference] in relation to one another and become exchangeable; this quid pro quo is a central feature of Heidegger's philosophy. It is Itself. This was not foreign to the idealists, but what was open to them ended up under the same bane, which forced Kant to contaminate experience and science. What has once legitimately stepped beyond the particularity in the system, has its place outside of the system. The individuated is expropriated of the final and most impoverished thing, which remained to it. Representation [Darstellung] 29-31 This may help to explain why representation [Darstellung] is not a matter of indifference or external to philosophy, but immanent to its idea. It was quickly tried out in practice. Doctrines which unhesitatingly run away from the subject into the cosmos, are along with the philosophies of being far more compatible with the hardened constitution of the world, and the chances of success in it, than the slightest bit of self-reflection of the subject on itself and its real imprisonment. This latter mistakes its result, in that it holds fast to such as pure, i.e. Historicity, abstracted from the historically existent, glides past the pain of the antithesis of nature and history, which for its part is just as little to be ontologized. It is then itself not what it says. It indeed tolerates the assumption of an in-itself beyond the subject-object polarity, but leaves it quite intentionally so indeterminate, that no sort of interpretation however cobbled together could possibly spell an ontology out of it. Whoever traces back deformation to metaphysical processes instead of relationships of material production, virtually delivers ideologies. "24 If one must "consider the idea for itself", and not "particular states", and indeed in principle, obeying an extensive structure, then the contradiction between the idea and reality rises up once more, which the tenor of the entire work is to dispute away. The possibility, for which the divine name stands, is held fast by those who do not believe. No less deceptive is the question of nature as an absolute first, as simply and purely immediate in contrast to its mediations. The rudiments of material ontology in Heidegger are temporal; are something which has come to be and which is transient, as Scheler before. The point which thinking directs against its material is not solely the domination of nature turned spiritual. To it, however, the height of its claim to validity however is as one with the level of abstraction. Unfreedom is consummated in its invisible totality, which tolerates nothing "outside", out of which it could look and break through. The committee is the microcosm of the group of its members, finally of the total; this preforms the decisions. It unceasingly pins the latter down, from whence it wishes to escape; the thinking, however, which starts happy-go-lucky from the beginning, unencumbered by the historical form of its problems, falls prey to them that much more. In Hegel it originated in the system, but does not have its measure therein. The will, from which all impulses which refuse their concretization are banished as heteronomous, has to pay for this. It has exacerbated itself: to even think of hope, violates it and works against it. If however the will or freedom cannot be pointed out as something existent, then this does not at all exclude, after the analogy to simple predialectical epistemology, individual impulses or individual experiences from being synthesized under concepts to which no naturalistic substrate corresponds, which however similarly reduce those impulses or experiences to a common denominator, comparable to how the Kantian "object" does so to its appearances. The follies of political existentialism however, like the phraseology of the depoliticized German kind, have their philosophic basis. On the Unleashing of the Productive Forces 301-303 It is tempting to associate periods of being with the world-spirit, of a more substantial happiness than that of the individual, with the unleashing of the productive forces, while the burden of the world-spirit threatens to crush humanity, as soon as the conflict between the social forms, under which they exist, and their powers becomes flagrant. Kant is silent over how for its own part it would have an influence on what is empirical; whether it is supposed to be nothing but the pure act of its positing or to continue on next to that, however jury-rigged this sounds, but which is not without plausibility for self-experience. Administrations frequently reduce decisions over plans submitted to it to a simple yes or no; administrative thinking has secretly become the longed-for model of one which pretends to be free of such. Time, which is itself unchangeable and lasting, therefore corresponds in the appearance to what is unchangeable in existence, i.e. In these alone subjectivity raises, laboriously and ephemerally, its head. It is not entirely implausible, that that part, which conducts itself so, would be the immortal one. Philosophy was, as its secularization, its slave, in that it reinterpreted the immutable as the good with gigantic euphemisms, all the way to the theodicies of Leibniz and Hegel.

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