CONCLUSION

This has been a study in the interaction between two great minds, not usually thought of together, the comparison of whom can throw light on the thought of each. Because Heidegger was concerned, like Plato and the Neoplatonists, with what we have called the Platonic/Parmenidean concept of Being (the "third thing," and its correlative counter-concept, the heteron), his celebrated deconstruction of Platonism has been understood as the effort to ground a more original Plato, one which, as we tried to show, achieved its most perfect expression in the Beiträge. Given Plato's obvious devotion to intellectual experimentalism, he himself, if he were to review the record of Heidegger, undoubtedly, or so we submit, would have let him pass into the Grove. The famous motto over the gate to the Grove (AgewmetrhtoV mhdeiV eisitw) would not have barred his way, for Heidegger was not someone who did not know what he already knew. He surely knew it, but merely did not think it original enough.

The investigations we have conducted in chapters 3-5, as homologues, had, as we have seen, a Platonic "side" and a Heideggarian "side." In Heideggarian jargon, the Platonic side has presented the matter under investigation in the lens of the first beginning, its "deconstructive retrieval," what we have called a Platonic-Heideggarianism. The Heideggarian side has presented the same matter in the lens of the other beginning; its "repetition in the other beginning," what we have called a Heideggarian-Platonism. And as we have seen, the matters treated have been the productivity of negation (heteron) as Ignorance giving knowledge, Blindness giving truth and Not-Being giving Being respectively in chapters 3-5.

Thus chapter 3 uncovered the problematic of Socratic ignorance as the homologue of the movement of thought of the Beiträge taken as a whole. In chapter 4, the Platonic zugon, the always-seeing-in-a-light of the "flight to the logoi" as the not being-blinded of the eclipse-analogy of the Phaedo, has been uncovered as the homologue of the Lichtung für das Sichverbergen of the Dasein of the Beiträge. And in chapter 5, the problematic of the One in Us of the Neoplatonists has been uncovered as the homologue of the problematic of the ultimate God of the Beiträge.

The two sides of each homologue "reflected" each other, but the reflection was not symmetrical. That is to say, the Platonic side of each homologue gave the context for the Heideggarian side in terms of the first beginning, but, once that was appropriated, the same matter was able to be seen more originally in the Heideggarian side (analogously to the sense that Einsteinian physics, more original than that of Newton, contains the latter as a "limit case"). In this way, in chapter 3, the philosophical place of the inner movement of thought of the Beiträge taken as a whole was projected in the problematic of Socratic ignorance that links virtue and the divine (daimn), but which, as won back, or to say the same, as deconstructively retrieved, was able to be seen back in the Heideggarian side, where, if we are to believe Heidegger, it has been more originally repeated.

The procedure worked the same for chapters 4 and 5. In chapter 4, the negativity ingredient to truth as that is expressed by the formula Lichtung für das Sichverbergen was first placed in context of the ontological dimension of the eclipse-analogy which, as we have seen, preserves, but otherwise leaves unsaid, what we have called a negative relation to the intelligible sun. Once won back, what Plato left unsaid in that context was able to be seen on the Heideggarian side in terms of the problematic of the Lichtung für das Sichverbergen, where, if we are to believe Heidegger, it has been worked out more originally. Likewise for the homologue of chapter 5; the One in Us of the Neoplatonists represented the deconstructive retrieve that served as a philosophical "template" to place the problematic of the ultimate God of the Beiträge, which at the same time, again if we are to believe Heidegger, is supposed to have found its more original unfolding in the latter problematic.

For each of the chapters 3-5, Heideggarians willing and able to take the former step (the deconstructive retrieve) may uncover how the matter was grasped in the first beginning and Platonists, willing and able to take the latter step (the more original, i.e., more radical repetition) may uncover whether Heidegger was right in claiming to have more originally uncovered the same matter. That the procedure is necessarily circular and that nothing can be proved by it is not an objection, but rather the mark of entry into the hermeneutical dimension.

In the end, we might suggest, the homologues we have sketched in chapters 3-5 may be of the kind that would be required if an attempt were to be made to project in outline a Platonic-Heideggerianism that is an adequate counterpart to the Heideggerian-Platonism of the Beiträge. Such "scaffolding," at any event, is what we understand ourselves to have ventured herein.

LIST OF REFERENCES

THIS IS NOT a comprehensive bibliography. I have included only works to which reference has been make in the Chapters or Notes.

Primary Sources

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Plotinus. Enneads. Translated by Stephen Mackenna, abridged and with an introduction by John Dillon. London: Penguin Books, 1991. Ennead I, Ethical Treatises. London: P. L. Warner, 1917. Enneads II-III, Psychic and Physical Treatises. London: P. L. Warner, 1921. Ennead IV, On the Nature of the Soul. London and Boston: The Medici Society, Ltd., 1924. Ennead V, the Divine Mind. London and Boston: The Medici Society, Ltd., 1926. Ennead VI, on the One or Good. Translated by Stephen Mackenna and B. S. Page. London and Boston: The Medici Society, Ltd., 1930.

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Secondary Sources

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Esposito, Constantino. Die Geschichte des letzten Gottes in Heideggers"Beiträge zur Philosophie." Heidegger Studies 11 (1995): 33-60.

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Gander, Hans-Helmuth. Grund-und Leitstimmungen in Heidegger's "Beiträge zur Philosophie." Heidegger Studies 10 (1993): 15-31.

________. Wege der Seinsfrage, Aus Anlaß der 100. Wiederkehr des Geburtstages Martin Heideggers veröffentlichte Texte aus dem Nachlaß. Heidegger Studies 6 (1990): 117-123.

Greisch, Jean. The Eschatology of Being and the God of Time in Heidegger. International Journal of Philosophical Studies 4, no. 1 (1996): 17-43.

Grieder, Alfons. Essential Thinking: Reflections on Heidegger's Beiträge zur Philosophie. Journal of the British Society for Phenomenology 23, no. 3 (1992): 240-251.

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Kisiel, Theodore. The Genesis of Heidegger's Being and Time. Berkeley: University of California Press, 1993.

Kovacs, George. The leap (der Sprung) for Being in Heidegger's Beiträge zur Philosophie (Vom Ereignis). Man and World 25, no. 1 (1990): 39-59.

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Marx, Werner. Heidegger and the Tradition. Translated by Theodore Kisiel and Murray Greene. Evanston: Northwestern University Press, 1971.

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INDEX OF PASSAGES

(Consult the offline version for passages cited in Heidegger's Beiträge and Plato's Sophist and in Plato, Plotinus and Proclus.)