Giuseppe Raciti

Novas Repeto Vias. A Note on Heidegger and Time This essay begins from the observation that a “theory of time” contradicts the Heideggerian intention to experience temporality based on a “pre-theoretical” condition and to emancipate it in this way from instances of the Western metaphysical discourse. Such a claim leads to the conclusion that Heidegger never elaborated a theory of time and therefore was never, strictly speaking, “a philosopher of time.” Thus, the necessary condition for releasing thought from the metaphysical mortgage would have to pass through the deconstruction of any “concept” intended to exhaust the nature of time. This gives rise to implications of varying intensity with respect to the structure and functions of Dasein. Most importantly, it concerns the tension between Entschlossenheit and Augenblick, on which Heidegger’s structure of Dasein depends.

The author underlines that Stirner makes a distinction between personal and private property. Die Einzige claims the property of person, not private property: this seems to sidestep Marx’s plethoric attack to him. To private property corresponds the private citizen, who is, first of all, de-prived of his person; he his an individual, not a person; he is “a phantom” – Individuum est ineffabile. Ju¨nger is not alien to such an outcome, provided that the proprietor may prevail on the egoist. The egoist, in fact, is nothing else that the essence of the individual: the soul of a phantom. The politics of the integral proprietor match with the myth of kingship. The king is political body without individuality

Boris Groys’ suggestion is that after the historical experience of the Soviet Union and the passage to the market economy in China, the communism goes back to the state of theory. Such theoretical communism is not a theory of the communism though, nor a resumption and reinterpretation of the great theoretical apparatuses of the communism. It is instead a theory melted from the facts, literally ab-solute: not because the facts are “idealistically” resolved into the concept, but simply because they are “already happened”. In the scene of the posthistoire the communism reveals its ancient linguistic nature: its task is to preside to the concert of the contradictions. The communism is the common house of the contradictions, where the contradictions coexist all together; and in this sense, it is also the last theory of peace