Chapter Two
Smashing against the Wall: Heidegger, Husserl and Derrida (The Good, the Ugly, the Bad)
Those who are already royally resentful toward reality itself could not be expected to show any patience toward the hoi polloi. The peevishness of Heidegger’s response to carnal freedom would leave him well-disposed to the modus operandi of Nazi persuasion.
Also like Heidegger, the Husserl of the Crisis would introduce, in the course
of incisive illumination of an originary intentionality, factors – here
persistence of individual human identity as "ego" – which readily
(and gratifyingly) decay in their coverage of distinguished phenomenality.
Like Heidegger, Husserl was stricken to the core by torrents of sufficing which he could not stomach. Like Heidegger, he was most agile in systematically installing his nightmare as an engine to propel his invalid’s dream to undreamed-of levels of effervescence. Like Heidegger, then, this pious little man had embarked upon the life of a bandito.
It is an article of dogma for Husserl that sensual intentions never include that of doing justice to their originary power.
In the keynote lecture, published under the title, On Spirit, Derrida performs a surveillance of the Heideggerian keyword, "spirit," throughout the Denken, thinking to discover, in variations thereby, hidden truths. Since Heidegger has indeed much to hide within the wretched onto-theo-logic, it could be said that the bad odor emanating from the desperate games-playing on behalf of a dispensation of being has, in Derrida, brought forth a gamester on the make.
Chapter Two
Smashing against the Wall: Heidegger, Husserl and Derrida (The Good, the Ugly, the Bad)
Those who are already royally resentful toward reality itself could not be expected to show any patience toward the hoi polloi. The peevishness of Heidegger’s response to carnal freedom would leave him well-disposed to the modus operandi of Nazi persuasion.
Also like Heidegger, the Husserl of the Crisis would introduce, in the course of incisive illumination of an originary intentionality, factors – here persistence of individual human identity as "ego" – which readily (and gratifyingly) decay in their coverage of distinguished phenomenality.
Like Heidegger, Husserl was stricken to the core by torrents of sufficing which he could not stomach. Like Heidegger, he was most agile in systematically installing his nightmare as an engine to propel his invalid’s dream to undreamed-of levels of effervescence. Like Heidegger, then, this pious little man had embarked upon the life of a bandito.
It is an article of dogma for Husserl that sensual intentions never include that of doing justice to their originary power.
In the keynote lecture, published under the title, On Spirit, Derrida performs a surveillance of the Heideggerian keyword, "spirit," throughout the Denken, thinking to discover, in variations thereby, hidden truths. Since Heidegger has indeed much to hide within the wretched onto-theo-logic, it could be said that the bad odor emanating from the desperate games-playing on behalf of a dispensation of being has, in Derrida, brought forth a gamester on the make.
