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By Jean Beaufret

Jean Beaufret may be top recognized for posing the inquiries to which Martin Heidegger spoke back in his recognized "Letter on Humanism." those questions, swiftly written in a Paris caf?©, represent an early and improvised second that used to be to shape a profound philosophical engagement and friendship among the 2 thinkers. Mark Sinclair offers, for the 1st time in English translation, the 1st of 4 volumes of Beaufret's essays. This quantity covers Beaufret's improvement of Heidegger's method of Greek pondering in six essays "The start of Philosophy," "Heraclitus and Parmenides," "Reading Parmenides," "Zeno," "A word on Plato and Aristotle," and "Energeia and Actus." discussion with Heidegger is an important complement to Heidegger's personal paintings and an essential examine of philosophy in its personal correct.

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But what is proper to human practice is that it is established at a theoretical level, from which animal nature is quite happily preserved. This is why, as Sophocles said: So multiple is everywhere the uncanny Yet nothing uncannier than man bestirs itself. Is this breakthrough of man into the world, however, something speci¤cally Greek? Has man achieved this breakthrough everywhere, before Greece and outside of it? Or is it necessary to say that he had differently and perhaps better broken though in Greece than anywhere Dialogue with Heidegger 4 else?

We are within the disparate. There is nothing to be found in seeking to determine whether Carnot’s principle is or is not contradictory with Dialogue with Heidegger 18 the Marseillaise. So would philosophy and revelation, then, be disparate in Leibniz’s sense? Perhaps. What is revealed to us in faith remains, at any rate, entirely at the level of beings and derives in no way from the question of being, which is the sole basis on which philosophy can receive information about the divine. The God of revelation announces himself, on the contrary, directly.

But here the Greek word •rmonàh excludes any reference to the mawkish appeasement that, since Plato, we call harmony. Heraclitian harmony speaks of the pressured junction of opposing forces. It is at work only in the adjoining of adverse tensions, thanks to which alone the bow projects the arrow—the bow whose Greek name evokes at once life, bi’j, and the redoubtable weapon of Artemis, bi’j, the one from which springs death. Here language philosophizes by itself, and it is a play of words that precedes thought, for it is in this play that the unity of contraries is directly articulated.

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