Art for Heiddeggar +postmodernism + Technology for him

ART:
Art means know-how: not technique as such, but the means of "bringing forth". And when, as at the present time, the gods have fled and there is no world to open up, great art was no longer possible. Heidegger indeed felt that great art was already on the wane when aesthetics appeared with Plato and Aristotle.

he believes art has an unique relationship to truth, but that relationship is not spelt out. No doubt Heidegger felt that his philosophy went beyond aesthetics, but then the larger political arena is not without its problems: Heidegger came to despise Nazi propaganda, but never renounced his allegiance to National Socialism.

POSTMODERNISM:
Martin Heidegger, whose meditations on art, technology, and the withdrawal of being they regularly cite and comment upon. Heidegger's contribution to the sense of de-realization of the world stems from oft repeated remarks such as: “Everywhere we are underway amid beings, and yet we no longer know how it stands with being” (Heidegger 2000, 217), and “precisely nowhere does man today any longer encounter himself, i.e., his essence” (Heidegger 1993, 332). Heidegger sees modern technology as the fulfillment of Western metaphysics, which he characterizes as the metaphysics of presence. From the time of the earliest philosophers, but definitively with Plato, says Heidegger, Western thought has conceived of being as the presence of beings, which in the modern world has come to mean the availability of beings for use. In fact, as he writes in Being and Time, the presence of beings tends to disappear into the transparency of their usefulness as things ready-to-hand (Heidegger 1962, 95-107). The essence of technology, which he names “the enframing,” reduces the being of entities to a calculative order (Heidegger 1993, 311-341). Hence, the mountain is not a mountain but a standing supply of coal, the Rhine is not the Rhine but an engine for hydro-electric energy, and humans are not humans but reserves of manpower. The experience of the modern world, then, is the experience of being's withdrawal in face of the enframing and its sway over beings. However, humans are affected by this withdrawal in moments of anxiety or boredom, and therein lies the way to a possible return of being, which would be tantamount to a repetition of the experience of being opened up by Parmenides and Heraclitus.

Heidegger sees this as the realization of the will to power, another Nietzschean conception, which, conjoined with the eternal return, represents the exhaustion of the metaphysical tradition (Heidegger 1991a, 199-203). For Heidegger, the will to power is the eternal recurrence as becoming, and the permanence of becoming is the terminal moment of the metaphysics of presence. On this reading, becoming is the emerging and passing away of beings within and among other beings instead of an emergence from being. Thus, for Heidegger, Nietzsche marks the end of metaphysical thinking but not a passage beyond it, and therefore Heidegger sees him as the last metaphysician in whom the oblivion of being is complete (Heidegger 1991a, 204-206; 1991b, 199-203). Hope for a passage into non-metaphysical thinking lies rather with Hölderlin, whose verses give voice to signs granted by being in its withdrawal (Heidegger 1994, 115-118). While postmodernists owe much to Heidegger's reflections on the non-presence of being and the de-realization of beings through the technological enframing, they sharply diverge from his reading of Nietzsche.

Many postmodern philosophers find in Heidegger a nostalgia for being they do not share. They prefer, instead, the sense of cheerful forgetting and playful creativity in Nietzsche's eternal return as a repetition of the different and the new. Some have gone so far as to turn the tables on Heidegger, and to read his ruminations on metaphysics as the repetition of an original metaphysical gesture, the gathering of thought to its “proper” essence and vocation (see Derrida 1989). In this gathering, which follows the lineaments of an exclusively Greco-Christian-German tradition, something more original than being is forgotten, and that is the difference and alterity against which, and with which, the tradition composes itself. Prominent authors associated with postmodernism have noted that the forgotten and excluded “other” of the West, including Heidegger, is figured by the Jew (see Lyotard 1990, and Lacoue-Labarthe 1990). In this way, they are able to distinguish their projects from Heidegger's thinking and to critically account for his involvement with National Socialism and his silence about the Holocaust, albeit in terms that do not address these as personal failings. Those looking for personal condemnations of Heidegger for his actions and his “refusal to accept responsibility” will not find them in postmodernist commentaries. They will, however, find many departures from Heidegger on Nietzsche's philosophical significance (see Derrida 1979), and many instances where Nietzsche's ideas are critically activated against Heidegger and his self-presentation.





TECHNOLOGY:
Technology means
The essence of technology never could be revealed to human as essence of everything else and technology is bringing forth and revealing and unconcealed where Alethea, truth happens...the revealing that rules technology is challenging. Modern technology essence is enframing; gathering together of the setting-upon that sets upon man. techne which is defined "the name not only for the activities and skills of the craftsman but also for the arts of the mind and the fine arts", i the means for sourcing true forms and ideas that exist before the figure we perceive.Plus he mentioned how technology has changed man's relationship not only in earth, but also to being itself. and there is nothing too technological about the true essence of technology.
And to human, his enframing is putting in position of man to reveal the actual as original; so the essence of modern technology is putting in position of man to reveal the actual as original and still present, if concealed... the truth exists outside of human work. man is inconsiderate as we do not know the origins; to find them we must listen but not simply obey. The great danger for martin is technology becomes determined of it's truth, rather than humen becoming knowing of concealed truth. The "saving power" of modern technology is thinking and seeing unfolding it's essence rather than become transfixed in the will to master in technology as an instrument. the truth is constellation, the stellar course of the mystery distant from human perception. And thus the essential unfolding of modern technology may not lead us to the ultimate truth... in fact modern technology likes to be dominant to the things, therefore not only it will not reveal the truth, but also some how cover it under it's flourish demonstration.

and then I said:

System creativity (design a creative/ self conscious system) as a response to Heidegger point of view to technology; He like Karl Marx didn’t think of technology as a creative variable therefore the relationship between technology and human was always in a shadow. of mechanical materialism. however, Bergson and after him Deuluze introduce an alive system and then a creative organism as a machine and therefore as technology.
CONSIDER TECHNOLOGY AS WHAT IS MEANT OR BEING SAID NOT A THING..THE OBJECT HAS NO INTRINSIC TRUTH OR STATUS IT IS MERELY A RECONCILLIATION OF TECHNIQUE..MACHINES ARE PRIMITIVE STONES RECOMPOSSED / ASSIMILATED PRODUCTS..THEY CONTAIN A FORM OF DECEIT AS WE FORGET HOW AND OUR TEXTURES..THEY ARE AT A POINT METHODS OF FACILITATING AND NOTHING MORE..WE HAVE NOT ADAPTED TO THIS IDEA OF THE EXQUISIT RELATIONSHIPS BETWEEN US AND MODES OF BEING.