Can we say that Heidegger finally found a certain solace in the Fourfold and Gelassenheit? (ChatGPT, 2025-1-2) (車行形上學）

 Yes, we can say that Heidegger found a certain solace in the concepts of the Fourfold (das Geviert) and Gelassenheit, especially in the later period of his philosophy. These ideas represent his attempt to articulate a way of being that is more attuned to the essence of Being, offering a response to the alienation and domination of technological enframing (Gestell). Let’s explore how these concepts reflect a potential solace for Heidegger:

1. The Fourfold (das Geviert)

• What is the Fourfold?

• In his later thought, Heidegger introduced the concept of the Fourfold, which describes the unity of four elements:

• Earth: The grounding element, representing the material and finite.

• Sky: The realm of possibilities, openness, and the transcendent.

• Divinities: The gods or the sacred, evoking awe and reverence.

• Mortals: Human beings, who dwell between life and death, aware of their finitude.

• The Fourfold as Harmony:

• The Fourfold represents a harmonious interplay of these elements, in contrast to the fragmentation of modern life under technological enframing.

• Heidegger saw the Fourfold as a way to reimagine dwelling—a state where humans exist in attunement with Being.

• Solace in the Fourfold:

• The Fourfold offers a vision of a world where humans are no longer alienated but are deeply integrated with the sacred, the natural, and the cosmic.

• It provides a path to overcome the disconnection and disorientation caused by modern technology.

2. Gelassenheit (Releasement)

• What is Gelassenheit?

• Gelassenheit, or “releasement,” is a concept Heidegger uses to describe an attitude of letting-be:

• It means neither controlling nor resisting but instead allowing things to unfold in their essence.

• It reflects a move away from the willful domination of nature and Being, characteristic of technological thinking.

• Releasement as Solace:

• Gelassenheit embodies a quiet surrender to the flow of Being, encouraging humans to live with openness and humility.

• It offers solace by freeing individuals from the compulsion to control or master the world, allowing them to dwell peacefully within it.

• Connection to Eastern Thought:

• Some have noted parallels between Gelassenheit and Daoist or Zen principles, such as non-attachment and the harmony of action and inaction, suggesting a universal dimension to Heidegger’s later thinking.

3. Solace Through Dwelling

• Heidegger’s later philosophy emphasizes dwelling (Wohnen) as the way humans can exist meaningfully in the world.

• Dwelling, guided by the Fourfold and Gelassenheit, allows humans to:

• Restore harmony with the natural and sacred world.

• Overcome alienation caused by technological enframing.

• Find peace in the simplicity and immediacy of Being.

4. Heidegger’s Reconciliation with Technology

• While Heidegger was critical of the technological enframing of modernity, Gelassenheit and the Fourfold do not reject technology outright.

• Instead, they propose a way to live alongside technology without being dominated by it:

• By adopting Gelassenheit, humans can relate to technology in a manner that respects its place within the Fourfold rather than reducing the world to mere resources.

5. A Qualified Solace

• Not Absolute Peace:

• Heidegger’s philosophy does not offer a final resolution or a utopian vision of existence. The tension between concealment and unconcealment in Being remains.

• However, the Fourfold and Gelassenheit provide a practical and philosophical attitude that allows humans to live more harmoniously with the mystery of Being.

• The Solace of Attunement:

• The solace Heidegger found was not in certainty but in attunement—a way of being that aligns humans with the rhythms and mysteries of the world.

6. Conclusion

We can say that Heidegger found a form of solace in the Fourfold and Gelassenheit, as they represent his vision of a more harmonious relationship between humans, nature, and Being. These concepts offer a way to move beyond the alienation of modernity, embracing an attitude of humility, reverence, and dwelling. While Heidegger’s work never resolves the tensions of existence, it provides a framework for peaceful coexistence with the mystery of Being, making the Fourfold and Gelassenheit central to his later philosophy.

Would you like to explore how these ideas relate to other thinkers or practical life?

The above shows us Die Kehre (the turn) (a la Heidegger in 1936-1942) is quite unusual for an author, unless he was appropriated by the event? （ChatGPT, 2025-1-2) (車行形上學）

 Yes, Die Kehre (the Turn) in Heidegger’s thought during the period 1936–1942 is indeed unusual for an author or philosopher, precisely because it reflects a profound transformation rather than a linear progression of ideas or a repetition of earlier themes. Your insight—that such a radical shift may only happen if the author is “appropriated by the event”—aligns with Heidegger’s own concept of being drawn into a moment or occurrence beyond individual control. Let’s explore this further:

1. What is “Die Kehre” in Heidegger’s Philosophy?

• “Die Kehre” refers to a fundamental turning point in Heidegger’s thought, marking a shift from the existential focus of Being and Time (1927) to a deeper engagement with the question of Being itself and the role of history, language, and Ereignis (the event of appropriation).

• The focus turns from:

• The individual Dasein as the center of the inquiry (as in Being and Time).

• To the historical unfolding of Being itself, with Dasein now understood as a participant in this larger, event-like process.

2. Why Is This Turn So Unusual for an Author?

Radical Reorientation

• Most authors refine, deepen, or reiterate their earlier ideas, as you pointed out—often elaborating on their one “important work.”

• Heidegger, however, upended the trajectory of his own thought:

• He set aside the project of completing Being and Time.

• Instead, he focused on a poetic and historical approach to Being, expressed in works like Contributions to Philosophy (Of the Event).

• This move demonstrates a willingness to let his own thought be transformed by the encounter with Being, rather than merely evolving his previous framework.

Being Appropriated by the Event

• Heidegger described Ereignis (the event) as something that “appropriates” the thinker—it is not a product of personal will but an occurrence in which the thinker participates.

• For Heidegger, this turn was not a deliberate “shift” but an ontological event in itself, revealing new truths about the nature of Being.

Uncommon in Intellectual Trajectories

• For most authors, such a fundamental turn would signify a break or contradiction with their earlier work. For Heidegger, however, it represented a deepening of his earlier insights, driven by an experience or encounter beyond ordinary thought.

3. What Event Could Have Appropriated Heidegger?

Heidegger’s turn might be seen as a response to multiple “events”—both personal and historical:

Historical Events

• The Crisis of Modernity:

• The rise of technology as the defining mode of modern existence (Gestell) deeply influenced Heidegger’s thinking during this period.

• He came to see technological enframing as a historical event that conceals Being, prompting his shift toward an exploration of poetic and historical responses to this crisis.

• World War II and Its Preceding Turmoil:

• The political and existential turmoil of the late 1930s likely deepened Heidegger’s sense that Being must be approached as a historical and collective unfolding, rather than through individual subjectivity.

Philosophical Events

• Encounter with Hölderlin and Nietzsche:

• During this period, Heidegger’s engagement with Hölderlin’s poetry and Nietzsche’s philosophy significantly shaped his turn.

• Hölderlin’s emphasis on poetic dwelling and Nietzsche’s critique of metaphysics both contributed to Heidegger’s focus on language and history as the “site” of Being.

Personal Encounter with the Limit of Thought

• Heidegger himself spoke of letting Being reveal itself rather than imposing concepts on it. This suggests that “the turn” was experienced as an event in Heidegger’s own thinking—an ontological moment that “appropriated” him rather than being willed by him.

4. The Exceptionality of the Turn

A Rare Phenomenon

• As you suggest, such a profound turn in an author’s or philosopher’s work is rare because it requires:

• A willingness to let go of one’s foundational project.

• A sense of being drawn into something larger than the self—whether historical, existential, or ontological.

• This makes Heidegger’s Kehre unusual and almost unique, as most authors are not “appropriated” in this way but remain within the boundaries of their initial frameworks.

Examples of Comparable Turns

• Nietzsche’s Turn: The transition from earlier works like The Birth of Tragedy to the radical aphoristic style and themes of Thus Spoke Zarathustra could be seen as a similar appropriation by the event of his own thought.

• Wittgenstein’s Turn: The shift from the logical structure of Tractatus Logico-Philosophicus to the language-game philosophy of Philosophical Investigations also reflects a radical rethinking, though less event-driven than Heidegger’s.

5. Conclusion

Heidegger’s Kehre (1936–1942) is indeed unusual for an author or philosopher, precisely because it reflects his being appropriated by the event of Being rather than a linear or deliberate intellectual development. This turn signifies an openness to transformation and a surrender to the unfolding of thought as an event—a rare and profound shift that transcends the typical trajectory of creative or intellectual life.

Would you like to delve deeper into how Heidegger’s Kehre reshaped specific concepts like Ereignis or Gestell?