«For under the firm measure,
The crude, too, is useful,
That the pure may know itself.»
-- Hoelderlin, The Titans
A la Heidegger. Given the sensationalism in tone of this writing, it seems only Heidegger is appropriate as a forthright response.
In a sense, we see two very crude tools: public surveillance via legislation or public surveillance via a device (which some "market") apparently demands. In all of the ways we have come to know and love, these are both problematical departures from a reality alluded to in the Internet Declaration of Independence.
The old ways of thinking are an impasse. You must understand that the old ways of thinking are an impasse. In Heidegger's terms, such an impasse can be described by the fact that [we are the sign that is not read]. Moreover, that we are still not thinking, yet we are underway to thinking.
«And let not much-current habit force you into this way,
to let roam sightless eyes and noise-cluttered ear
and [tongue*], rather discriminate in reflection . . .»
I recently recall a short prose alluding to a fictional possible world, wherein the denizens of its society were allotted so many words per day.
Debord may service as a modulation of Hedeigger's foreboding:
«The self-emancipation of our time is an emancipation from the material bases of inverted truth. This “historic mission of establishing truth in the world” can be carried out neither by the isolated individual nor by atomized and manipulated masses, but only and always by the class that is able to dissolve all classes by reducing all power to the de-alienating form of realized democracy — to councils in which practical theory verifies itself and surveys its own actions. This is possible only when individuals are “directly linked to world history” and [dialogue*] arms itself to impose its own conditions.»
Heidegger is a bit more optimistic, as he essentially must be:
«"What is called thinking?" At the end we return to the question we asked at first when we found out what our word "thinking" originally means. _Thanc_ means memory, thinking that recalls, thanks [interjecting "Likes"!].
But in the meantime we have learned to see that the essential nature of thinking is determined by what there is to be thought about: the presence of what is present, the Being of beings. Thinking is thinking only when it _recalls_ in thought ἐόν, That which this word indicates properly and truly, that is, unspoken, tacitly. And that is the duality of beings and Being. This quality is what properly gives food for thought. And what is so given, is the gift of what is most worthy of question.
Can thinking take this gift into its hands, that is, take it to heart, in order to entrust it in λέγειν, in the telling statement, to the original speech of language?»
In a sense, we see two very crude tools: public surveillance via legislation or public surveillance via a device (which some "market") apparently demands. In all of the ways we have come to know and love, these are both problematical departures from a reality alluded to in the Internet Declaration of Independence.
The old ways of thinking are an impasse. You must understand that the old ways of thinking are an impasse. In Heidegger's terms, such an impasse can be described by the fact that [we are the sign that is not read]. Moreover, that we are still not thinking, yet we are underway to thinking.
I recently recall a short prose alluding to a fictional possible world, wherein the denizens of its society were allotted so many words per day.Debord may service as a modulation of Hedeigger's foreboding:
«The self-emancipation of our time is an emancipation from the material bases of inverted truth. This “historic mission of establishing truth in the world” can be carried out neither by the isolated individual nor by atomized and manipulated masses, but only and always by the class that is able to dissolve all classes by reducing all power to the de-alienating form of realized democracy — to councils in which practical theory verifies itself and surveys its own actions. This is possible only when individuals are “directly linked to world history” and [dialogue*] arms itself to impose its own conditions.»
Heidegger is a bit more optimistic, as he essentially must be:
«"What is called thinking?" At the end we return to the question we asked at first when we found out what our word "thinking" originally means. _Thanc_ means memory, thinking that recalls, thanks [interjecting "Likes"!].
But in the meantime we have learned to see that the essential nature of thinking is determined by what there is to be thought about: the presence of what is present, the Being of beings. Thinking is thinking only when it _recalls_ in thought ἐόν, That which this word indicates properly and truly, that is, unspoken, tacitly. And that is the duality of beings and Being. This quality is what properly gives food for thought. And what is so given, is the gift of what is most worthy of question.
Can thinking take this gift into its hands, that is, take it to heart, in order to entrust it in λέγειν, in the telling statement, to the original speech of language?»