Sandro Gorgone

The paper analyzes the crisis of friendship understood above all as the crisis of a theoretical paradigm that, starting from the Homeric exaltation of friendship, passing through the famous Platonic dialogue, the Lysis, Aristotle’s Nicomachean Ethics, Cicero’s De amicitia, Montaigne’s De l’amitié, and ending with Kant’s reflections on human subject, has dominated western cultural tradition. This classical model of friendship, based on reciprocity, equality, mutual recognition and decisive for a certain conception of the political, goes into crisis at the end of the 19th century and then in the 20th century with the emergence of man’s existential loneliness. Beginning with Nietzsche, and then in the philosophy of Derrida, a conception of friendship as inequality, asymmetry, disproportion emerges, which overcomes any illusion of being-together confusingly and turns to the possibility of a being-with-another that respects its irreducible difference. A concept of friendship thus takes shape, also present in some of Ernst Jünger’s reflections, alongside the traditional one, linked to estrangement and insurmountable distance that makes the very idea of friendship extremely aporetic but at the same time opens up new forms of hospitality and relations with the other.

_Aims to rethink Europe under the sign of openness and hospitality, starting from the Mediterranean—the sea that is so important for the history of the entire West—a sea of differences with a deep unitary root conceived as a paradigm for rethinking new and original forms of social and political coexistence._ The essays collected here outline a geophilosophy of the Mediterranean-a sea of great importance in the history of Europe and the wider West. Conceived from a geophilosophical perspective, the Mediterranean is a sea surrounded by lands-that is, a "pluriverse" of different cultures and religions, which have often become entangled in conflicts. Nevertheless, they have also demonstrated a remarkable capacity for coexistence, as exemplified by multilingual, multiethnic, and multireligious Sicily during the reign of Roger II of Hauteville. Throughout its millennia-long history, the Mediterranean has consistently displayed a profoundly unified configuration despite its inherent diversity. Its distinctive blend of singularity and plurality can serve as a paradigm for rethinking new forms of social and political coexistence, not only for Europe, which draws its origin from this sea, but also for a new global order.

The paper aims at an in-depth examination of the relationship between Ereignis and Enteignis with particular reference to the treatises of the third section of the Gesamtausgabe. Enteignis does not only name the mode of manifestation of Being [Wesung des Seyns] as Machenschaft, but indicates, the ex-propriating valence that constitutively belongs to the event-appropriation [Ereignis]. It indicates the suspension [das Ansichhalten], the retreat [Entzug], the detachment [Abgechiedenheit] and the sunset [Untergang] that prevail in the thinning/revealing dynamic of the event understood as the initiation of the beginning. Through this interpretation of the Ereignis as the retraction of Being [Sein] in the dynamic of destiny, it is possible to characterise the unfolding of the Lichtung as an abysmal event of giving and as difference. The being’s abandonment of Being [Seinsverlassenheit des Seineden] – in which lies the non-metaphysical root of nihilism – and the consequent unfolding of Being as difference, would conceal a kind of paradoxical donating foundation that suspends Being in the event of the Gabe, of the donation as Lichtung. Jacques Derrida has likened this paradoxical form of gift without donor and without donee to the concept of the holocaust, finding in it the very beginning of the history of Being. The Enteignis refers, that is to say, to an absolute oblivion, deeper and more original than the metaphysical oblivion of Being, to a Verwindung not only of metaphysics but of Being itself in the direction of abyssal donation. As Jean-Luc Nancy has suggested, it is possible to link the abandonment of being to the abundance of donation and to trace, therefore, the supra-metaphysical meaning of Enteignis in the abandonment of and to the possibility of the beginning and the future, in the germinating ‘catastrophe’ of the giving of Being.

Der vorliegende Beitrag will die Frage nach dem Ereignis in eine ursprünglichere Beziehung zur Daseinsanalytik setzen und damit das Zugehörigkeitsgeflecht zwischen Sein und Dasein durch die Erörterung dreier für Heideggers post-metaphysische Versuche grundlegende Denkfiguren (Sterblichkeit, Inständigkeit, Weite) entfalten. Es wird dann möglich sein, die aus dem Humanismus-Brief entstandene und noch lebendige Diskussion über die Stellung des Menschen im Denken Heideggers auf das seinsgeschichtliche Niveau zu stellen und weiter zu entwickeln. Die klassische Auszeichnung des Menschen in Vergleich mit allen anderen Lebewesen kann daher nur in einer engen Verbindung mit dem Sein als Ereignis neu gedacht werden: «In der Wesung des Ereignisses muß die Einzigkeit der Auszeichnung des Menschen erfahren werden. In dieser Erfahrung entspringt das Wissen vom Da-seyn ».

The Greek term kairós signifies on the one hand an opportune moment and time for decision-making and on the other hand the unpredictable yet expected moment of Christ's return on the Judgment Day according to Paul. The goal of this essay is to establish the connection between kairós and Heidegger's central concept of,,Ereignis", which he developed in his later years. The Freiburg lectures on the phenomenology of religious life from the early 1920s and the posthumously published works from the 1930s and 1940s will serve to illustrate how the tradition of the Greek and Christian kairós influenced Heidegger's development of the idea of possibly overcoming the chronometric and metaphysical understanding of time as,,Jetztzeit". He was thus able to deny the ontological privilege of present and presence. The role of Paul is decisive for Heidegger's thinking: the factual experience of the first Christian communities has not only had an external influence on the,,Daseinsanalytik"; it has also influenced the entire development of,,Seinsgeschichte" and has had a significant impact on Heidegger's last attempt to define,,Seinsgeschichte" itself through the,,Ereignis" beyond any ontological perspective.