By John Sallis
"Being and emblems" is... a philosophical experience of infrequent inspiration.... Its strength to light up the text..., its ecumenicity of suggestion, its methodological rigor, its originality, and its philosophical profundity―all jointly make it one of many few philosophical interpretations that the thinker should want to re-read besides the dialogues themselves. A superadded reward is the author’s prose, that is a version of lucidity and grace."
―International Philosophical Quarterly
"Being and symbols is extremely suggested in case you desire to learn the way a considerate student techniques Platonic dialogues in addition to should you desire to reflect on a major dialogue of a few easy issues within the dialogues."
―The educational Reviewer
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Additional resources for Being and Logos: Reading the Platonic Dialogues
7 Heidegger continues: 32 Claudia Baracchi [I]s not the yes and no an essential possession of being [Seins] itself— and the no even more originarily than the yes? But how? Must not the “no” (and the yes) have its essential form in the Da-sein that is used by being [in dem vom Seyn gebrauchten Dasein]? The no is the great leap-off [Ab-sprung], in which the Da- in Dasein is leaped open [ersprungen]. The leap-off, which both “af¤rms” that from which it leaps off, but which also has itself as leap no nothing [nichts Nichtiges hat].
If, however, these are crucial lineaments of Heidegger’s work in the Bei- Contributions to the Coming-to-Be of Greek Beginnings 33 träge, one must wonder whether similar concerns may not be heard in the inaugural articulations of Greek thinking. Is the Greek beginning, precisely in its irreducibility to dominant historiography, altogether other with respect to these insights in the inceptive work Heidegger announces? Is the Greek beginning, in its exceeding the scribes’ narratives and canonizations, other than the other beginning?
It is in glimpsing that which the ¤rst beginning never consciously saw but only blindly enacted, that which the ¤rst beginning could not remember but only obliviously thrived on, that the other beginning becomes possible and (perhaps) necessary. In beginning to experience that which the ¤rst beginning, in its very unfolding, could not experience, the other beginning begins. It begins, that is, as the inceptive responsiveness to that which necessitated the unfolding of the ¤rst beginning, to that whose obscuration was precisely the function of the ¤rst beginning in its unfolding glow.