回到海德格尔

在海德格尔的全部学术思想发展进程中,始终同步存在着两种完全不同的思之道路和双重思想构境——"克服形而上学"的争执性思想场域和"绝弃存在"的本有诗性之思境。克服形而上学,就是在重返柏拉图和亚里士多德的开启的第一开端中,超越性地让存在者归基,即重新扎根于作为其真实根据的存在。"绝弃存在"这条全新道路的基石却是被打上叉的存在,即"存有"(Seyn)历史之思,在这条没有了理性炫目之光的幽暗小径上,打开一切存在的涌现和用在性将为存在之弃让所替代,解蔽之真理性认知和逻各斯之主导性追问生成的抽象聚集,将为存有的基础性追问中的真理本现和归隐所取代。在海德格尔的思想发展中,根本不存在断裂式的思想转向,只有一个海德格尔!只是这个海德格尔在对希腊原初本原之境的双重返回中,同时置身于"第一开端"的形而上学之路解构之战和在"另一开端"的本有之思中的道说本现之中。应该说,海德格尔在两个思想构境层中的辛苦努力都是一贯到底的。

Heidegger Revisited

In whole process of the development of Heidegger’s thought exist simultaneously two completely different ways of thinking, a dual philosophical situating—the arguing philosophical situating to "overcome metaphysics" and poetic situating of Ereignis to "refuse existence". On one hand, overcoming metaphysics is to turn to the first beginning Plato and Aristotle initiated. It is to make beings transcendentally return to the ground (Zurückgrund), grounded (bodenstndig) and rooted (verwurzelt) in its real existence. The difference between beings and existence leads the introspecting us to the whole new realm of where to exist in both life-world and spiritual world. On the other hand, the footstone of the new road to refusing existence is Sein with the cross mark, the historical consideration of Seyn. On this dim alley there is no more dazzling light of logos. The presence and the readiness-to-hand which reveal all the existence will be replaced with the refusal of existence; the being-truth cognition to un-conceal and the Abstract gathering together (Versammlung) generated by the guiding questioning of logos will be replaced with the truth-Wesen and the resort in Seyn’s basic questioning. The world in terms of existence will come to its end, and the heaven, the earth, the being toward death, and the ultimate God will form a new divine and poetic time-space-play realm of Seyn. Therefore, in Heidegger’s development of thought, there is no breaking point, and there is only one Heidegger! This Heidegger, in his doppelter Zurückgrund to the Greek origin, exists both in the "first beginning" of his struggle to deconstruct metaphysics, and in his "another beginning" of Ereignis, where beyng essentially happens as enowning (Seyn west als Ereignis). His effort in both of these two philosophical situating levels is spreading over the whole process of the development of his thought.