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By William Spanos

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There is nothing to hold on to. " But this "nothing" of readiness-to-hand is grounded in the most primordial "something"—in the world. Ontologically, however, the world belongs essentially to Dasein's Being as Being-in-the-world [the reference to belonging here is a reference to the Dasein s intentionality as care]. So if the "nothing"—that is, the world as such—exhibits itself as that in the face of which one has anxiety, this means that Being-in-the-world itself is that in the face of which anxiety is anxious.

In retrieving or dis-covering the temporality of being that a recollective metaphysics covers over and forgets, the hermeneutic violence of this analytic 24 2Breaking the Circle points to a literary hermeneutics analogous to that inhering in postmodern literature. I mean here the iconoclastic literature that breaks the circle of closed form, and constitutes an attempt to release time from Form and being from Being and thus activate the being of the reader as being-in-the-world. The quest for a new literary hermeneutics, therefore, requires a rethinking of Heidegger's existential analytic.

They owe their existence not only to the efforts of the great minds and talents who have created them, but also to the anonymous toil of their contemporaries. There is no document of civilization which is not at the same time a document of barbarism. And just as such a document is not free of barbarism, barbarism taints also the manner in which it was transmitted from one owner to another. A historical materialist therefore dissociates himself from it as far as possible. 15 This book asks the critical question it does because the real target of those nouveaux philosophes and pluralist humanists who have welcomed Farias's "disclosures" about Heidegger's Nazi politics is not Heidegger the man, nor finally Heidegger's discourse as such.

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