Work 2016, No.5 »Manifest«

The »Manifest« is about the »Loss-Machine«. The »Loss-Machine« (body-machine, giant-typewriter, vitruvian machine etc.)  is a fundamental antithesis to Heidegger's "Gestell" as far as the loss is the fundamental condition of every language.

Preventing the loss is equal with preventing the spontaneous movement of our body (which is the origin of every language). The spontaneous movement of our body is searching for a relation to another body to stay in a vivid connection.

By Lisa Kränzler, Tomaso Carnetto

»Heidegger’s fascination for ancient philosophy and his interest in tracing back the meanings of words is, of course, closely related to his larger project of uncovering the "primal" significance of important concepts. For him, what is most primal is also the most enduring; the most fundamental concepts are those that will continue to shape the concepts that come after.
One of Heidegger's clearest statements of what he means by "enframing" appears in his discussion of the dilemma of modern physicists, who are discovering that that the physical world does not lend itself to measurement and observation as readily as they once thought. Physics, Heidegger argues, is bound to a particular way of looking at the world:
that nature reports itself in some way or other that is identifiable through calculation and that it remains orderable as a system of information. This system is then determined by a causality that has changed once again. (304)
The model of causality that shapes modern physics, Heidegger goes on to say, is neither the "original" Greek one of "ways of being responsible" nor the traditional one of the four causa, but a model of "numbers crunching" in which things exist and come into existence only insofar as they can be measured.

We often think of technology as the "application" of the discoveries of science. Much of the discipline of "Applied Physics" is devoted to the construction and testing of useful devices. Heidegger concludes this section by reminding us that the essence of technology precedes the historical emergence of both modern science and modern machine production. In that sense, we might view modern science as the "application" of enframing. But Heidegger has yet another question: what, exactly, is enframing?«

(taken from: CriticaLink | Heidegger: The Question Concerning Technology)

Tomaso Carnetto