Monthly Archives: August 2020

If man were happy, the less he were diverted the happier he would be, like the saints and God.

— Pascal


Tzimtzum means in Hebrew God’s contraction, withdrawal, retreat. It sometimes points to a voluntary action in which God retreats into his circumference in order to make room within himself for something else.

In the beginning God created nothing. God does not create the world directly out of himself. He first created nothingness in order to make an empty space that is marked by a radical separation between it and the God, and only into this emptiness sends the rays of emanation, which then form the bud of the future world.

The world emerges as something radically other than God, sharing only elements of the dispersed light, but absolutely discontinuous with the divine origin.

The world was created as radically other than God, but it is also charged with an obligation to put itself in order, to recreate the divine face within the immanent. So it is somehow a secret obligation of the world, a secret moral, religious duty, to pursue the Messianic path of this immanent recreation of God’s face.

— Agata Bielik-Robson

The Nothing

There is given [es gibt] the Nothing in spite of the fact that beings are. And perhaps it is one of the greatest of human errors to believe oneself always secure before the Nothing so long as beings can be encountered and dealt with and retained. Perhaps the predominance of this error is a main reason for blindness vis-à-vis the Nothing, which cannot affect beings, and least of all when beings become more and more ‘existant’ [seiender]. Perhaps the belief that the Nothing is just ‘nothing’ is also the main support for a popular piece of intelligence, namely: every reflection upon the Nothing leads to nothingness and endangers the legitimate trust in beings.

— Heidegger, Basic Concepts (tr. Aylesworth)

It is uphill that we are struggling

Gilleleje, 1 August, 1835:

But when I try now to come to an understanding with myself about my life, things look different. Just as a child takes time to learn to distinguish itself from objects and for quite a while so little distinguishes itself from its surroundings that, keeping the stress on the passive side, it says things like, ‘me hit the horse’, so too the same phenomenon repeats itself in a higher spiritual sphere. Therefore I thought that I might gain more peace of mind by taking up a new line of study, directing my energies towards some other goal. I might even have managed for a while in that way to banish a certain restlessness, though no doubt it would have returned with greater effect like a fever after the relief of a cool drink. What I really need is to be clear about what I am to do, not what I must know, except in the way knowledge must precede all action. It is a question of understanding my destiny, of seeing what the Deity really wants me to do; the thing is to find a truth which is truth for me, to find the idea for which I am willing to live and die. And what use here would it be if I were to discover a so-called objective truth, or if I worked my way through the philosophers’ systems and were able to call them all to account on request, point out inconsistencies in every single circle? And what use here would it be to be able to work out a theory of the state, and put all the pieces from so many places in one whole; construct a world which, again, I did not inhabit but merely held up for others to see? What use would it be to propound the meaning of Christianity, to explain the many separate facts, if it had no deeper meaning for myself and my life? And the better I became at it and the more I saw others appropriate the creatures of my mind, the more distressing my situation would become, rather like that of parents who in their poverty have to send their children out into the world and turn them over to the care of others.

What use would it be if the truth were to stand there before me, cold and naked, not caring whether I acknowledged it or not, and inducing an anxious shudder rather than trusting devotion? Certainly I won’t deny that I still accept an imperative of knowledge, and that one can also be influenced by it, but then it must be taken up alive in me, and this is what I now see as the main point. It is this my soul thirsts for as the African desert thirsts for water. That is what I lack, and this is why I am like a man who has collected furniture and rented rooms but still hasn’t found the beloved with whom to share life’s ups and downs. But to find that idea, or more properly to find myself, it is no use my plunging still further into the world. And that is exactly what I did before, which is why I thought it would be a good idea to throw myself into jurisprudence, to be able to sharpen my mind on life’s many complications. Here a whole mass of details offered itself for me to lose myself in; from the given facts I could perhaps fashion a totality, an organism of criminal life, pursue it in all its darker sides (here, too, a certain community spirit is much in evidence). That’s also what made me want to become an attorney, so that by taking on another’s role I could acquire a sort of surrogate for my own life and in this exchanging of externals find some sort of diversion.

That’s what I lacked for leading a completely human life and not just a life of knowledge, to avoid basing my mind’s development on – yes, on something that people call objective – something which at any rate isn’t my own, and base it instead on something which is bound up with the deepest roots of my existence, through which I am as it were grown into the divine and cling fast to it even though the whole world falls apart. This, you see, is what I need, and this is what I strive for. So it is with joy and inner invigoration that I contemplate the great men who have found that precious stone for which they sell everything, even their lives, whether I see them intervening forcefully in life, with firm step and following unwaveringly their chosen paths, or run into them off the beaten track, self-absorbed and working for their lofty goals. I even look with respect upon those false paths that also lie there so close by. It is this inward action of man, this God-side of man, that matters, not a mass of information. That will no doubt follow, but then not in the guise of an accidental accumulation or a succession of details side by side with any system, without a focal point upon which all radii converge.

This focal point is something I too have looked for. Vainly, I have sought an anchorage, not just in the depths of knowledge, but in the bottomless sea of pleasure. I have felt the well-nigh irresistible power with which one pleasure holds out its hand to another; I have felt that inauthentic kind of enthusiasm which it is capable of producing. I have also felt the tedium, the laceration, which ensues. I have tasted the fruits of the tree of knowledge and have relished them time and again. But this joy was only in the moment of cognition and left no deeper mark upon me. It seems to me that I have not drunk from the cup of wisdom but have fallen into it. I have tried to find that principle for my life by resignation, by supposing that, since everything went according to inscrutable laws, it could not be otherwise, by blunting my ambition and the feelers of my vanity. Because I was unable to make everything suit my ability, I withdrew with a consciousness of my own competence, rather as a worn-out clergyman resigns with his pension.


Notwithstanding my still being very far from this inward self-understanding, I have tried with profound respect for its significance to fence my individuality about and have worshipped the unknown God. I have tried with an untimely anxiety to avoid coming into too close contact with those things whose attraction might exert too much power over me. I have tried to appropriate much from them, studied their individual characters and significance in human life, but at the same time I have taken care, like the gnat, not to come too close to the flame. In association with the ordinary run of men I have had but little to win or lose. In part, their whole activity – so-called practical life – has not interested me much; in part, I was alienated from them ever further by the coolness and indifference they showed towards the spiritual and deeper stirrings in man. 

My companions have, with few exceptions exerted no marked influence upon me. A life that has not arrived at an understanding with itself must necessarily present an uneven surface to the world; all they had to go on are single facts and their apparent disharmony, for they were not sufficiently interested in me to try to resolve this into a higher harmony or see the necessity of it at all. Their judgment upon me was therefore always one-sided, and I have vacillated between putting too much and too little weight on their pronouncements. Their influence and the potential deviations resulting from it in the compass of my life are also things I now shun. So I am standing once more at the point where I must begin in another way. I shall now try to look calmly at myself and begin to act inwardly, for only in this way will I be able, as the child in its first consciously undertaken act refers to itself as ‘I’, to call myself ‘I’ in a profounder sense.

But it calls for endurance, and one cannot harvest straightway what one has sown. I will bear in mind that philosopher’s method, of having his disciples keep silent for three years, then it should come. Just as one does not begin a feast with the rising of the sun but with its setting, so also in the spiritual world one must first work ahead for a time before the sun can really shine for us and rise in all of its glory. For although it is said that God lets his sun rise upon both the good and the evil, and lets the rain fall on the just and the unjust, that isn’t so in the spiritual world. So let the die be cast – I am crossing the Rubicon! This road no doubt leads me into battle, but I will not give up. I will not lament the past – why lament? I will work with vigour and not waste time on regrets like the man stuck in a bog who wanted first to calculate how far he had sunk without realizing that in the time spent on that he was sinking still deeper. I will hurry along the path I have found and shout to everyone I meet not to look back as Lot’s wife did but remember that it is uphill that we are struggling.

— Kierkegaard, age 22

We must listen our way into that place where we ourselves belong. With this, reflection leads us through the question as to whether we still belong anywhere at all. Even to merely anticipate where we could belong it is necessary to experience ourselves. This means “ourselves” not according to an historiologically given condition, “ourselves” not according to a currently existing situation, “ourselves” not according to other people, but “ourselves” in respect to what determines us and is other than us, which nevertheless governs our essence.

— Heidegger, Basic Concepts

What makes a claim upon us

The worst way to practice thinking would be an academic course in “logic.” The usual, orthodox logic thinks, at best (if it thinks at all), “about” thinking. But we do not learn to think originarily when someone shows us how to think, in an inferior and long-since impossible manner, “about” thinking. Rather, we learn to think only when we try to attain an essential and genuine relation to what above all else is thought-worthy. And what is thought-worthy is certainly not “thinking” but what challenges thinking, what places thinking in its service and thus bestows rank and value upon it. We do not learn this essential thinking by means of any “logic.”

“Ground-Concepts” means to say: grasping the ground of everything, and that means to attain a relation to the “ground” of everything. What “ground” means here must be clarified step by step, along with what the relation to the ground consists in, to what extent a knowing belongs to this relation, and to what extent this relation is even itself a knowing. Thus it would be premature if we wanted to equate “ground” with “cause” of everything, and wanted furthermore to interpret this cause as a first cause in the sense of a creator according to the Bible and Christian dogma. It would also be premature to believe that with these “concepts” it is solely a matter of representing the ground. It is rather a question of extending our thinking toward the manner in which the ground includes us in its essence, not the manner in which we take the ground to be merely an “object” and use it for an “explanation of the world.”

However the essence of the ground, but also “the concepts,” i.e., the relation to the ground, might explain and confirm themselves to us, one thing remains clear in advance: no individual with a worked-out doctrine and viewpoint can arbitrarily, at any particular time, expound something and decide it by decree. It is also easy to see that an examination of previous viewpoints and doctrines concerning the “ground” and the “relation” to the “ground” at best provides a “historiological” familiarity and avoids precisely what is all-important: the relation through which we ourselves come into proximity with what strikes us essentially and makes a claim upon us. We do not wish to discuss doctrines. Rather, we want to become aware of the essential, in which we stand, or within which we are perhaps still driven to and fro without a footing and without understanding.

— Heidegger, Basic Concepts (tr. Aylesworth)

A false individualism

The connection between [Weil and Heidegger] can be seen in what Heidegger calls the “subjectivism” of modern philosophy (which cuts people off from each other and from the world and Presence and confines them in a metaphysical privacy) and what Simone Weil calls “personalism” (which reduces the human being entirely to the dimensions of the I and we, the psychological and the social, not recognizing anything about them that belongs to the superpersonal). The modern oppression of the individual by the social (found in both Communist and non-Communist states) and the metaphysical humanism of scientism and technocracy, while they may appear to have nothing in common, actually contain the same element, a false individualism that produces the lonely, locked-away solitary ego, a ready victim for the exploitations and manipulations of mob consciousness. This is the nationalistic or ideological man whose normal and sane intelligence has been smothered by commercial and political indoctrination. For both Heidegger and Weil, this is the closed private individualism of modern philosophy, the counterpart of the world of scientific and technological objects. The absolute privacy of the Cartesian thinking is the horror of the modern human self.

In answer to this, Heidegger finds the essence of the human being in an openness to Being as Presence, an openness receptive to all its self-revealings and self-concealings, while Simone Weil finds a supernatural element in every human soul, which is the basis for all justice, the universal expectation that good will be done to us.

—  Henry Le Roy Finch, Simone Weil and the Intellect of Grace


Heidegger’s conception of science and technology is concerned with the fundamental attitude toward the world that they embody and that they have translated into the actualities of modern life all over the earth. This attitude may be described as that of traditional humanism and metaphysics, which has developed in the Western world from the time of the Greeks and which has now achieved worldwide acceptance. It is the attitude that attempts to know the world, to penetrate it fully and to seize control of it.

Heidegger notes the enormous success of this point of view. Science and technology are the success story of world history, perhaps its only one. They have triumphed beyond anyone’s wildest dreams, fathomed the secrets of the natural world, and accomplished what metaphysics envisages and rationalizes. For Heidegger they are not a chapter within the history of metaphysics; they are the essence of metaphysics, its complete fulfillment. They show what the “reality” they represent really is, namely, to be no more than what they can grasp. Science puts an end to metaphysics by fully realizing it in theory and practice. In science metaphysics has achieved its own conception and thereby brings itself to an end. In this it is seen to have been something different all along from what it supposed itself to be, to have been part of a different and much larger story.

The moment of the end of metaphysics is the moment at which it reveals what it always was, in a context that until now was hidden from us. We see simultaneously what the essence of science and technology, and therefore metaphysics, is and how this relates to the still larger history of self-revelation that includes it. This essence of science and technology as representation of the world Heidegger calls Gestell, or “enframing.” This coined word has both the connotation of a “scaffolding” used in a construction and the slang meaning of a “frame-up” or something “rigged” to produce a predetermined result. Science “rigs” its results by framing only questions that elicit a certain kind of answer. This is not full, open, free thinking, only calculation where the question “forces” the answer.

— Henry Le Roy Finch, Simone Weil and the Intellect of Grace


Never has the individual been so completely delivered up to a blind collectivity, and never have men been less capable, not only of subordinating their actions to their thoughts, but even of thinking. Such terms as oppressors and oppressed, the idea of classes—all that sort of thing is near to losing all meaning, so obvious are the impotence and distress of all men in face of the social machine, which has become a machine for breaking hearts and crushing spirits, a machine for manufacturing irresponsibility, stupidity, corruption, slackness and, above all, dizziness. The reason for this painful state of affairs is perfectly clear. We are living in a world in which nothing is made to man’s measure; there exists a monstrous discrepancy between man’s body, man’s mind and the things which at the present time constitute the elements of human existence; everything is in disequilibrium.

— Simone Weil, ‘Oppression and Liberty’ (quoted in Henry Le Roy Finch, Simone Weil and the Intellect of Grace)

It seems as if man cannot manage to lighten the yoke imposed by natural necessities without an equal increase in the weight of that imposed by social oppression… The efforts of the modern worker are imposed on him by a constraint as brutal, as pitiless and which holds him in as tight a grip as hunger does the primitive hunter.

— Simone Weil