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By Emil Cioran

Syllogismes de l'amertume se présente sous l'aspect fragmenté d'un recueil de pensées, travel à travel graves ou cocasses. Rien pourtant de moins 'dispersé' que ce livre. Du most efficient au dernier paragraphe, une même obsession s'affirme : celle de conserver au doute le double privilège de l'anxiété et du sourire.
Alors que dans son ultimate essai, Précis de décomposition, Cioran s'attaquait à l'immédiat ou à l'inactuel avec une rage lyrique, dans celui-ci il promène sur notre époque, sur l'histoire et sur l'homme, un regard détaché où los angeles révolte cède le pas à l'humour, à une sorte de sérénité dans l'ahurissement. Ce sont là propos d'un task assagi à l'école des moralistes.

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It is admittedly not kept in view as what is primarily and uniquely focused on. Instead, this opposite is in view only as the necessary consequence of the decisive transformation of the ‘question of being’” (CP 233/§172; see also CP 237/§176, 255/§199, FS 41, TB 31–32, BW 231). At other times Heidegger denies subjectivistic readings of Being and Time, blaming the misinterpretation on readers (see PR 86, CP 204/§138, TB 27, Zo 116, 191, BW 138, M 123, 188). 21. “What is fundamental in fundamental ontology is incompatible with any building on it.

Temporality is the basic constitution of human Dasein. On the basis of Dasein’s original constitution it is possible for Dasein to have pure understanding of being and of determinations of being. Understanding of being in general is constituted on the basis of the temporality of Dasein. And only because something like this is possible can Dasein as an existing being comport itself toward beings that are not Dasein and simultaneously toward a being that Dasein itself is. Although Kant did not unfold the problem of ontological knowledge in such a fundamental way and did not push the possibility of a radical resolution this far, nevertheless he offers a hint at the problem.

The substructure of the decision can be elucidated only by considering another type of discourse, which he calls “spiritual discourse,” and thereby once again refounding the history of philosophy. We must refound it because we are blind to its regime of decision, and thus fail to see that fundamental decisions regarding philosophy, decisions that would determine the future of philosophy itself, decisions about decision, were taken within a regime of discourse other than the philosophical. Lardreau’s fundamental thesis is that the philosophical subject, that is, the subject who decides philosophically may do so only in a place of a prephilosophical spirituality, whose mode of articulation is absolutely different, where the regime of belief of the decision maker requires, as operator, concept, and historical referent, the examination of spiritual discourse, of which he takes Christian spirituality as an example, though not one he takes to be unique.

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