Carrying her Home*

The Heart of Things**

And sometimes images spring fully fledged like a winged bird from inside my chest
fluttering softly against my fingertips. The light comes in a rush of splendour.

Carrying her Home*

The Heart of Things**

And sometimes images spring fully fledged like a winged bird from inside my chest
fluttering softly against my fingertips. The light comes in a rush of splendour.

Welcome home

The “arch” that is prefixed to “essenzing” in the domain of “archessenzing” comes from the Greek word ἀρχή. First in being? First in time? Foremost in our beholding of the incipient going together of being and time? Of being in time and time in being with and against one another unto the primordial arrangement or adjustment or jointure [Fügung] (ἁρμονία) of their essenzing? Yes, perchance, if our venture in appreciative thinking after Heidegger is to be guided by the illume [die Helle] of his insight into the disconcerting harmonia of being and time even with the first flutter of their fully-fledged “essenzing” or, in his coinage, “Wesung”. Through the tentative foresight and forethought of our after-thinking after Heidegger, this “essenzing”, and that means presenzing [Anwesung] and absenzing [Abwesung], can be said to essence / essenz [zu wesen] in and out of consort with itself as the heartspring of essential thinking [des wesentlichen Denkens] in the occident. Another name for the philosophic fore-and-after-thinking that is not conventionally, only essentially oriented toward befriending what is worth(while)-thinking [das Zu-denkende] at the inception of occidental thinking, is “appreciative thinking”, the latter translating Heidegger’s translating of Heraclitus’ τό φρονεῖν with “das sinnende Denken”. Appreciative thinking, in Heidegger’s appraisal [Besinnung] of his translating German phrase-word, is essent-ially [wesentlich] “being-historic” [“seinsgeschichtlich”] in the inconspicuous whiling of its inceptual fore-and-after-thought concerning how the truth not of the being but of being essences / essenzes and conceals its essencing / essenzing. Appreciative thinking takes an historic “step back” from the time-honoured metaphysical question(ing) of being as beingness of the being [Sein als Seiendheit des Seienden] that begins with Plato and Aristotle and obliviously lives on to the present moment as having been and still to come in essenzing [in der Wesung]: “What is the being?” [“Was ist das Seiende?”] (τί τὸ ὄν;). And thus it ventures a “leap of thought” out of the oblivion of being’s essenzing through its solidification in the shape of beingness into the question-worthy environ(ing) [die fragwürdige Gegend] of an incipiently other-than-metaphysical question(ing) of being as beyng: “How does beyng essence / essenz? Which is the truth of beyng?” [“Wie west das Seyn? Welches ist die Wahrheit des Seyns?”].

The “arch” that is prefixed to “essenzing” in the domain of “archessenzing” also comes from the Latin word “arcus”, denoting “arch” in the sense of bow or curve or bend. A pair of upright curves or arched recesses are the countervailing parentheses that are integral to our hearkening unto the receding λόγος of the logo of this venture in appreciative thinking after Heidegger. They are two openings that contain, almost as an aside or afterthought, the incipient “es” of the Latin time word “esse”––English “to be” or, literally, “to essence”––in our key Latinate English phrase-word “the essence”, from Latin essentia verbatim, like so: “(es)”. Latin essentia translates, in turn, Greek οὐσία in the manner of the Greek for being (τὸ εἶναι) as, literally, ‘beingness’ or, in Heidegger’s German translation of the Greek word for word, for “das Sein” as ‘die Seiendheit’. Thus they gape occlusively upon an opening or hiatus that keeps on keeping under wraps the verbal root of our (agnate) English time word “to be” in the equally-paradigmatic intimation of “to essence / essenz”. As such, they can be gleaned as equally-essential [gleich-wesentlich] to the appropriate rend(er)ing of what is also worth(while)-saying and -thinking and -translating in the domain of archessenzing: the incipient essencing / essenzing of our substantively-imbued sense of ‘the essence / essenz = essentia, οὐσία’. In one Latinate English (phrase-)word: the essenz(ing).

A distinctive parallel in Heidegger’s own language and thinking of the inconspicuous whiling of the incipient time word of being [Sein] in the occident, of ‘to be’ [‘sein’] in the equally-paradigmatic intimation of ‘to essence / essenz’ [‘wesen’], would be to contain and keep under wraps in respect of the German phrase-word “das Wesen” – where the verbal noun “Wesen” is understood only in the substantive sense of German ‘Wesen(heit)’ = Latin essentia and Greek οὐσία – its corresponding time word “wesen” (= Latin esse and Greek εἶναι) and therewith its essentially [wesentlich] verbal root––being the very same “wes” from whence (ἀρχή) Heidegger’s coinage of the cognate deverbal noun “Wesung” more clear(ing)ly [lichtender] takes its bearing––like so: “(wes)”. From a being-historic perspective, the oblivious metaphysical configuration [Fügung] of the incipient essenzing [Wesung] of the German phrase-word “das Wesen” in the conventional sense of “Wesen” as ‘Wesen(heit)’ translating Latin essentia and Greek οὐσία, is a prime example. On this occasion, it is a prime example of ‘unassumingly’ thinking a verbal substantive as a verbal substantive. Being beholden to thinking the configuration of German ‘Wesen as Wesen(heit)’ is like being beholden to thinking the configuration of German ‘Seiend, i.e. Sein, as Seiend(heit)’, or, in English translation, ‘be-ing, i.e. being, as being(ness)’. How this train of conventional occidental thought essentially [wesentlich] plays itself out as the polyarchic interplay of our English interpretation of the paradigmatic archessenzing of “das Sein” and “das Wesen”, and the interpretation thereof that is always already enigmatically in play within Heidegger’s German language and thinking, is inkled for the time being in the inaugural essay of this venture under the title “Translating Heidegger translating Wesen”.

* Lyn Harrison’s drawing of “Carrying her Home”, pen, circa 2017, from her copyright-protected sketchbook drawings; digital image of “Carrying her Home” by © Lyn Harrison 2017. Permission has kindly been granted by the artist for the above use of this electronically content-protected image on my home page.

** Lyn Harrison’s painting of “The Heart of Things”, 60 x 60 cm acrylic on board, from her exhibition “Everyday Life” at Nolan on Lovel Gallery, Katoomba, NSW, Australia, March 2017. “The Heart of Things” is the first of a number of her paintings pictured and poetized by the artist in her book Seeing Things • Words and Pictures by © Lyn Harrison 2017, with an introduction to the selection by fellow Blue Mountains artist John Ellison; digital image of “The Heart of Things” also by © Lyn Harrison 2017. Permission has kindly been granted by the artist for the above use of this electronically content-protected image and accompanying poem of the same name on my home page.

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home page created 13 October 2018; last updated 30 December 2020
site last updated 30 December 2020