Hölderlin's Hymn "Remembrance"

Heidegger, Martín

doi:10.2307/j.ctv69tgbr

Cited by 17 publications

(23 citation statements)

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“…This is also consistent with Simone Weil (1947 on the fullest experiences of redemptive grace as following the greatest "afflictions"-with their "soul destroying despair" and final surrender to the "hole" of that suffering. It is also well reflected by Heidegger (1942Heidegger ( /1996 discussing Hölderlin-on the edge of psychosis-as "annihilated" in the "fire from the heavens." On the collective level then, one would have to posit any precursor to Heidegger's "last god" as the sort of planetary wide afflictions so widely predicted now in our dawning ecological crisis-mediated and guided perhaps, following Taylor, by a developing neo-shamanic appreciation of nature and increasingly widespread meditative practices.…”

Section: International Journal Of Transpersonal Studies 21mentioning

confidence: 90%

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Intimations of a spiritual New Age: III. Martin Heidegger's phenomenology of numinous/Being experience and the "Other Beginning" of a futural planetary spirituality

2019

IJTS

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The phenomenology of numinous or Being-experience in the later Heidegger is the focus in this third in a series of papers on a group of independent figures— also including Jung, Reich, Toynbee, Teilhard de Chardin, and Simone Weil—who beginning in the crisis years of the 1930s envisioned versions of a futural “New Age” spirituality to address a globalizing materialism and its disenchantments—and so also creating a context for much of contemporary transpersonal and consciousness studies. A preliminary consideration of Heidegger in the contexts of transpersonal psychology, religious studies, the macro-histories of Toynbee and Sorokin, James on “pure experience,” and spirituality as intelligence must also lead to some reckoning with Heidegger’s disastrous initial involvement with National Socialism. Considered here in terms of a spiritual metapathology of narcissistic inflation/grandiosity, it was his way past this episode that led from the mid 1930s on into his radical critique of a globalizing technology of universal commodification and to an answering futural potential for a spiritual “Other Beginning” and “last god”—re-sacralizing humanity for the “guardianship” and “sheltering” of planet and life.

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Section: International Journal Of Transpersonal Studies 21mentioning

confidence: 90%

“…[The Rhine]…is to plunge downward and from out of the force of such a plunge to be able at once to hasten away…The Ister by contrast appears…a hesitant whiling…almost backward flow…patiently alongside its [source]. (Heidegger, 1942(Heidegger, /1996 In these rivers:…”

Section: Hölderlin and Re-sacralizing The World: A Regional Neo-shamamentioning

confidence: 99%

Intimations of a spiritual New Age: III. Martin Heidegger's phenomenology of numinous/Being experience and the "Other Beginning" of a futural planetary spirituality

2019

IJTS

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“…The distinction between the sensuous and the nonsensuous, Heidegger maintained, "is the fundamental configuration of what has long since been called metaphysics." 31 He insisted, moreover, that the distinction was always already presupposed by the use of symbolism. Conventional attitudinising about the symbol from Goethe to Coleridge to the later Romantics would seem to bear this out.…”

Section: The Ghostly Paradigmmentioning

confidence: 99%

“…2 More broadly, I hope to recover some of the intellectual excitement of symbolism both as a practice and as a theory and to show how this excitement is lost when the study of literary form is removed from a broader philosophical history-the metaphysical character of which many scholars might feel they have outgrown.The symbol, as we shall see, is a metaphysically overburdened conceptindeed, Heidegger maintained that it carries the whole of western metaphysics on its back. 3 This partly explains why traditional lore about symbolism can be something of an embarrassment for "postmetaphysical" folk or for those who aspire to this disenchanted condition. 4 So while René Wellek could produce a confident set of reflections on symbolism for New Literary History in 1970-and theories of the symbol were central to literary criticism for figures like Northrop Frye-this is no longer where the critical conversation predominantly resides.…”

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confidence: 99%

Important Nonsense: Yeats and Symbolism

Dwan¹

2019

New Literary History

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In 1930 W. B. Yeats dictated a letter to George Moore, advising him to eat salt: salt was "the symbol of eternity" and its consumption vouchsafed one's longevity. 1 Yeats was delirious from fever when he offered Moore his medical opinion, yet the advice reveals some of the poet's most strongly held convictions: first, that reality-even in salt form-is intrinsically symbolic; second, that symbols participate in what they depict (salt is a morsel as much as it is a sign of eternity); third, that symbols have practical or therapeutic results (despite what the medics might say, salt is good for you). Indeed, the world-altering effects of the symbol allowed art to operate as a kind of magic. Yeats's views on symbolism may seem idiosyncratic, but they depend on a number of philosophical and theological traditions in which he was deeply immersed. The aim of this essay is to examine these traditions in order to determine why the symbol became such a "troubled mirror" in Yeats's work. 2 More broadly, I hope to recover some of the intellectual excitement of symbolism both as a practice and as a theory and to show how this excitement is lost when the study of literary form is removed from a broader philosophical history-the metaphysical character of which many scholars might feel they have outgrown.The symbol, as we shall see, is a metaphysically overburdened conceptindeed, Heidegger maintained that it carries the whole of western metaphysics on its back. 3 This partly explains why traditional lore about symbolism can be something of an embarrassment for "postmetaphysical" folk or for those who aspire to this disenchanted condition. 4 So while René Wellek could produce a confident set of reflections on symbolism for New Literary History in 1970-and theories of the symbol were central to literary criticism for figures like Northrop Frye-this is no longer where the critical conversation predominantly resides. 5 Symbolism, it might seem, is another species of white mythology: a mystified account of signs derived from a metaphysical account of being that should be left quietly to die. 6 The option of a quiet death was never possible when Derrida was around: after all, he was fascinated by the idea of metaphor (of which symbol is a subset), but his conclusion that it was an essentially "metaphysical concept" could read like an indictment in the face of his broader, albeit ambiguous, critique of metaphysics. 7 For born-again

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“…In his later essay on Hölderlin's hymn 'Der Ister' (1996[1941), the occasional remarks of Heidegger's earlier exegeses have come to form the basis in his writing of a more grounded philosophy, which is partly still that of Hölderlin but also clearly (and increasingly) that of Heidegger himself. Now nature is not simply viewed as an inchoate plenitude, potent but without shape, but as something that finds its identity in a tangible place: in land, in the earth and in rivers, in this case the Ister (the pre-Germanic name for the Danube), in celebration of which Hölderlin wrote an unpublished hymn.…”

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confidence: 99%

Trees, rivers and gods: Paganism in the work of Martin Heidegger

Travers

2018

Journal of European Studies

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The concern that Heidegger voiced in his later work for the plight of nature in a world dominated by technological rationality and commercial exploitation has often been seen as a commitment to environmental ethics. This paper argues that the roots of Heidegger's concern lay elsewhere, most notably in his identification with the beliefs and practices of Germanic paganism. Beginning with a discussion of Heidegger's notion of the 'Geviert' (the 'fourfold'), this paper examines how Heidegger drew upon the elemental tropes of the pagan mind, most noticeably those that celebrated water, land and forest, to ground his appropriation of nature in an ethos of spiritualised naturalism.

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Hölderlin's Hymn "Remembrance"

Cited by 17 publications

References 0 publications

Intimations of a spiritual New Age: III. Martin Heidegger's phenomenology of numinous/Being experience and the "Other Beginning" of a futural planetary spirituality

Intimations of a spiritual New Age: III. Martin Heidegger's phenomenology of numinous/Being experience and the "Other Beginning" of a futural planetary spirituality

Important Nonsense: Yeats and Symbolism

Trees, rivers and gods: Paganism in the work of Martin Heidegger

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