250
ZOLLIKON SEMINARS
now worked through his dissertation once more, and I admire this accomplishment more and more.. . .
The "Celebration of Peace" [Friedensfeier] is superhuman in purpose, but in the same year of its origin, Hölderlin also gave up the idea of reconciliation in order to find his way into the "Turn-about to the Fatherland" [Vaterländische Umkehr]. Father-land is land of the father, of the god of gods. Allemann was the first to see this turnabout clearly and already outlined it in its decisive characteristics. The newly found hymn is a surprising confirmation of his discovery, which gives an entirely new basis to my own partially erroneous attempts [at interpretation]."
. . .
The book (On the Sense of the Senses [Vom Sinn der Sinne]) by E. Straus with its critique of Descartes, mentioned by Bally, is such an obvious imitation of Being and Time that Binswanger cannot get around it as well in his review of it (Schweizer Archiv für Neuro-Psychologie, vol. 38 [1936], p. 1). How little Bally reflects upon [Viktor von] Weizsäcker's position is shown in the fact that Bally does not see that Weizsäcker's agreement with Sartre is already sufficient to prove that Weizsäcker did not get beyond subjectivity....
Here at home the slogan is now "Anti-Heidegger," which is the most fashionable thing on all sides. The "young generation," which probably cannot read a single chapter of Aristotle, let alone think it through, is now writing about the "nonsense [Unfug] of being." [315]
Dear Friend:
During the past weeks I have been entirely buried in work. Renewed thoughtful attention to language and to the questions posed once more about the "In-itself" [An-sich] of objectivity and science have brought me
* M, Heidegger, Erläuterungen zu Hölderlins Dichtung, vol. 4 of GA, ed. F. W. von Herrmann (1982), "Hölderlin and the Essence of Poetry," trans. D. Scott, Existence and Being, ed, W. Brock (Chicago: H. Regnery, 1949), pp. 270-91.-TRANSLATORS