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Point of departure is an incidental remark of Diderot’s regarding Seneca: “The defect of letting oneself be carried by the interest of the cause that one is defending beyond the limits of truth is such a general defect that Seneca must sometimes be pardoned for it”(2). Is the “limit” an indication that ‘truth is finite,” or that ‘truth is finished’ (1)? (All of the RSB fans of course are now chuckling about ‘IS NOT TRUTH INFINITE?’ Bakker may actually have this text in mind.)Diderot had been commenting on a particular passage of Seneca, which D summarizes as: we would discover that this discourse on death contains, among many other things, a rhetoric of borders, a lesson in wisdom concerning the lines that delimit the right of absolute property, the right of property to our own life, the proper of our existence, in sum, a treatise about the tracing of traits as the borderly edges of what in sum belongs to us, belonging as much to us as we properly belong to it. (3) This consideration develops into the crossing of “the ultimate border” (8): What is it to pass the term of one’s life? Is it possible? Who has ever done it and who can testify to it? The ‘I enter,’ crossing the threshold. This ‘I pass’ (perao) puts us on a path, if I may say, of the aporos or of the aporia: the difficult or the impracticable, here the impossible, passage, the refused, denied, or prohibited passage, indeed, the nonpassage (id.) D prefers “perishing” over “dying” because it “retains something of per, of the passage of the limit, of the traversal marked in Latin by the pereo, perire” (31). Some definitional matter: Aporia, rather than antimony: the word antimony imposed itself up to a certain point since, in terms of the law (nomos), contradictions or antagonisms among equally imperative laws were at stake. However, the antimony here better deserves the name of aporia insofar as it is neither an ‘apparent or illusory’ antimony, not a dialectizable contradiction in the Hegelian or Marxist sense, not even a ‘transcendental illusion in a dialectic of the Kantian type,’ but instead an interminable experience. (16) More definitional matter: It is not necessarily a failure or a simple paralysis, the sterile negativity of the impasse. It is neither stopping at it nor overcoming it. (When someone suggests to you a solution for escaping the impasse, you can be almost sure that he is ceasing to understand, assuming that he had understood anything up to that point.) (32) D traces the term aporia, a “tired word of philosophy and of logic” (12) through its use by Aristotle inter alia (for Aristotle, it simply means “I’m stuck”). This develops into a critique of Heidegger, who diagnoses “in the whole tradition, from Aristotle to Hegel, a hegemony of the vulgar concept of time insofar as it privileges the now” (14), which D wants to work over as “the Aristotelian-Hegelian aporetic of time” (15). Heidegger becomes vulnerable to D when he “suggests a delimitation of the borders of existential analysis” (which latter term is kinda the cool kids’ way of referring to misanthropic rightwing phenomenology, I guess), which delimitation “is always the argument of presupposition” (28). For H, anything involving “the span of life and about the mechanisms of death presupposes an ontological problematic” (id.), which as we all know is the great villainy of heideggerianism, kinda how like officious intermeddlers are the great villains for the ancient common law, ultra-left trotskyite deviationists, for Stalinism, and lumpenized antisocial nihilists, for me. H wants to ensure that the ontic is controlled by “an ontology of Dasein, an ontology that is itself preliminary, ‘superordinate,’ prior to an ontology of life” (29). Therefore “the existential analysis of death is, in turn, subordinate to a characterization of Dasein’s basic state” (id.). The existential analysis of Dasein is accordingly “an absolute priority”; the ontology of Dasein is “presupposed by an ontology of life” (id.). (We are solemnly informed that H uses ‘Dasein’ “because he does not yet allow himself any philosophical knowledge concerning what man is as animal rationale, or concerning the ego, consciousness, the soul, the subject, the person, and so forth, which are all presuppositions of metaphysics or of ontical knowledge, such as anthropo-thanatology” (id.). Oh, of course H does not yet allow himself any presuppositions! FFS.) All of these superordinate and subordinate “ontological regions” are “legitimately separated by pure, rigorous, and indivisible borders” (id.). H is jittery that we think “what the death proper to Dasein is” (30), “the proper and authentic being-able of Dasein” (id.) (I know, right?). This develops from the somewhat silly to the outright asinine: “Demise (Ableben) is thus proper to Dasein, in any case, to what can properly die but it is not dying (Sterben). Dasein presupposes dying, but it is not death, properly speaking. ‘Dasein never perishes. Dasein however can demise only as long as it is dying.’ [internal citation to H omitted]” (38). After referring to H’s “paradoxes and chiasmi,” D pulls the motherfucking rug out from under our NSDAP greaser: This articulated set of distinctions (between perishing and dying, but also, within the existential field of Dasein, between death properly speaking and demise) thus presupposes Dasein. (40) Down my way, we refer to this type of aporetic as Boom Headshot. As though that weren’t sufficient, D continues: problematic closure occurs when “the same methodological presuppositions concern the ‘metaphysics of death.’ The existential analysis of death is also anterior, neutral, and independent with regard to all the questions and all the answers pertaining to the metaphysics of death: the questions and answer that concern survival, immortality, the beyond, or the other side of this side” (52). H will have already dogmatically declared that “the ontological interpretation of death precedes all ontical speculation operating beyond, on the other side” (54). It is impossible to overemphasize the importance of what is being decided, so authoritatively and so decisively, at the very moment when what is in question is to decide on what must remain undecided. (54) D notes two things here: declaring existential analysis superordinate has “no limit” (54), and it is insufficient to point out that H privileges “the ‘this side,’” but rather “it is the originary and underivable character of death, as well as the finitude of the temporality in which death is rooted, that decides and forces us to decide to start from here first” (55). This “decision to decide from the here of this side is not simply a methodological decision, because it decides on the very method” (56). Fairly sure that the ‘ultimate aporia’ (56) is that “death is also for Dasein, Heidegger ultimately says, the possibility of an impossibility” (68). Glad that’s cleared up!Recommended for the absolute arrivant, readers who add the conceptual demarcation to the problematic closure and the anthropological border, and persons who think the possibility of impossibility as aporia.

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