I ended up in this improbable adventure of translating Heidegger's Die Gefahr into Portuguese. First because I was interested in what is there said about the Lager and about death in general and then because I'm taken by the power of this text and of all of the Einblick lectures. Translating it is very difficult - the first sentence is already a big problem: Das Ge-stell beslellt den Bestand, and different translations render it very differently. We consider doing more than one parallel translation (what the de Campos brothers called a tridução, for three translations). While doing this I was involved with reading Emmanuel Faye's well-researched and somehow claustrophobic "Heidegger et l'introduction du nazisme en philosophie" together with a book by Eugenio Trías, La Dispersión. Both turned out to be good companions to my immersion in Heidegger's Einblick.
Faye holds that Heidegger created an ontological negationism in his Bremen lectures, especially in Die Gefahr. His book is full of important information about how Heidegger navigated between the Nazi establishment and his philosophical convictions. It ends up claiming that Heidegger is no genuine philosopher, which is always disappointing and hard to justify (and claustrophobic). Trías has two aphorisms that point towards a method and a vocabulary in metaphysics (chapter El hilo del discurso at page 80 of my edition Madrid: Taurus, 1971). He says, in my translation: "Good metaphysics present their claims with the most ambiguous signs of a language, those are versatile and polymorphous [...] because these signs can cross different universes of discourse and stay afloat". "The polysemy of language", he continues in the following aphorism, "is the fuel of thought". In the next page he goes: "The crisis of metaphysics [...] is a crisis of expressive resources".
Faye holds that Heidegger created an ontological negationism in his Bremen lectures, especially in Die Gefahr. His book is full of important information about how Heidegger navigated between the Nazi establishment and his philosophical convictions. It ends up claiming that Heidegger is no genuine philosopher, which is always disappointing and hard to justify (and claustrophobic). Trías has two aphorisms that point towards a method and a vocabulary in metaphysics (chapter El hilo del discurso at page 80 of my edition Madrid: Taurus, 1971). He says, in my translation: "Good metaphysics present their claims with the most ambiguous signs of a language, those are versatile and polymorphous [...] because these signs can cross different universes of discourse and stay afloat". "The polysemy of language", he continues in the following aphorism, "is the fuel of thought". In the next page he goes: "The crisis of metaphysics [...] is a crisis of expressive resources".
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