ABSTRACT
After nature, an ‘aesthetics’ of community? A post-political event marking Heidegger’s reading of time beyond ontological ecstasis? Where is Nancy really going? Is he relentlessly confronted by the crisis of Marxism, the rift of thinking and dwelling? Quite plainly, Nancy performs a Promethean act by offering a philosophy of our time. In an epoch in which Denken is absent, he gives birth to a renewed philosophical presence. His rigorous readings of Heidegger’s logic of Ereignis does not overlook the historical force of the thought of Kant, Hegel, and, perhaps, more importantly, Adorno. In short, these readings highlight the experience of our world. Nancy writes: ‘A world is neither space nor time; it is the way we exist together. It is our world, the world of us, not as a belonging, but as the appropriation of existence insofar as it is finite’.1 Beyond essence, world is neither transcendental (Kant) nor ecstatic (Heidegger). It ‘is not the time of an origin, nor the origin of time: it is the spacing of time, the opening up of the possibility of saying “we” and enunciating and announcing by this “we” the historicity of existence’ (BP, 164).
