We read section 118 in part 4 (The Leap). Herein we learn of the extreme projection of the essence of beyng whereby we come to ourselves for the first time, as well as the ground of the decision regarding the direction and range of the projection. We use these ideas to discuss what it means...

In section 117 (The Leap) we read about the decisionary space of the clearing/concealing, the uniqueness of death as the unusualness of beyng, and the “death of a god” as “the most frightful jubilation.” In relating all this to the liberal/post-liberal transition, we discover the conceptual deceptions that underlie the basic assertions of the historical...

We conclude Part 3 of the book (The Interplay) and head into Part 4 (The Leap). We read about the necessity of distinction and uniqueness, aka hierarchy, that is necessary to open up being, the history of being that has led up to the need for the leap into beyng, and the disposition of diffidence...

In sections 111 and 112 we read of the apriori, what is “first by nature,” the paradigm, the descent, the origin, and how the form covers it all up. This leads us to question to the compulsion to search for a first, to believe in a nature that is always present, and to seek cures...

We finally conclude section 110 by reading about idealism, and its most insidious scion, biologism. The final section is a questioning of ideal form, human being, and biologism. We then spin into various musings over liberal logic and its narrative warfare. Listen here or wherever you get your podcasts.

In subsections 21 and 22 of section 101 we read of the “scions and consequences of Platonism,” aka the ideological lineage of liberalism, as theories that adopt values, meanings, ideas and ideals; self-evident ways of questioning; and “life-philosophy” that results in “extreme confusion raised to a principle (aka transcendence).” We then discuss some post-liberal approaches...

Continuing through section 110, we read of the history of idealism coming down from Plato, which Heidegger claims is in fact a history of realism in which the subject is transcendent and the truth of being is unquestioned. From here we discuss some of the symptoms and manifestations of the liberal addiction to transcendence in...

In the section that begins “Hegel’s concept of the idea,” we read about the various determinations of the history of the idea that are encapsulated in Hegel’s absolute self-knowing spirit and told that all post-Hegelian philosophies are mere submissive iterations of this core concept. We then discuss how this idea of the idea plays into...

In subsections 11-14 of section 110 we read about Platonism having been transformed from “idealism” to “realism” via the res becoming essentia. This manifests in the I, via cogito ergo sum, being mathetically linked to thinking, as well as the perceptum being taken for existence. From here we spin off to discuss the identitarian and...

Continuing thru section 110, we read of a set of prescriptive relations that the the liberal worldview perpetuates through its valuation-centered reach beyond being: the relation of form to soul, essence to seeing, community to discourse, and good to love. We also analyze how the subject/object dichotomy and the higher valuation of the subject inherent...

In section 110, subsection 5, we paddle our way through some ancient Greek to discover Heidegger reverse engineering the movement of the liberal mind beyond beingness in search of being’s fulfillment in value, happiness, ideals, meaning, and more. All of this means the guiding question of what beings are is unoriginally addressed. What post-liberalism might...

In sections 108, 109, and part of 110, we read about the basic metaphysical interpretations of space and time, the idea or Platonic form as the look of something, and how the individual and the changeable become non-being in the realm of objective constant presence. We then discuss various pivot points from liberalism to post-liberalism...

In sections 106 and 107 we read of Heidegger’s insistence on the need for a fundamental ontology that will address the basic questions of being’s essential occurrence and the truth of being. We also read of the difference between, and the collusion of, metaphysica generalis and metaphysica specialis. We spin off from these discussions to...

In sections 103 -105 we read a taxonomy of the epistemological fundaments of German Idealism, which spawned the Marxism and Post-Structuralism that overtook American and European universities and cultures beginning in the 1960’s and up to today. As the self is elevated into representational certainty, external enforcement of its formula begins. This can be seen...

Completing our reading of section 102, we follow Heidegger through a discussion of how philosophy as science bolsters the position of thought as guideline which, like the absolute self-knowledge of the I, determines the interpretation of beingness as the self-present present. Following further discussions of Nietzsche’s “will to power” as truth deteriorated “into a necessary...

We start at section 101 of Contributions and read about the great simplicity of our initial look into the truth of beyng via an understanding of thought as anticipatory grasping. In the next section we read a beautiful historiography of the development from Plato’s “yoking of the soul and truth” to the I that thinks...

At section 100 and onward, we look at how “beingness was grasped as constant presence from ancient times.” This leads to a discussion of the entire nexus of perception and experience as constructed by constancy, presence, time, projection, and the collusion of beingness and being that gives rise to the conundrum of needing essences to...

Diving into Section 98, we read that beingness projects itself upon constant presence and that “time essentially occurs in the essence of truth for beingness.” From this we gain a sense of “temporalizing” as critical to being. After a look at Heidegger’s take on the perennial distinction between being and becoming, among other things, This...

Starting at section 96, we read about ousia, techne, and physis, or being, craft, and nature. How these three forces play out in the history of philosophy is confronted in the context of understanding time as integral to being and the templates and conflations of form and matter. We then look into two approaches to...

Starting at section 92, we read about how the other beginning must not be “contra” the first beginning, but must establish something completely different. This is achieved by confronting the great philosophers in terms of the guiding question, or what is being, and by understanding “thinking” as a cognate of “time” as an active verb....