Explore every episode of the podcast Leaping Cholla Podcast

In section 133 we read of beyng needing humans and humans belonging to beyng, of the uniqueness, unrepresentability, strangeness, and self-concealment of beyng, and of giving up our lostness in beings in order to be appropriated by beyng. We then discuss art, creativity, failure and poo-pooing in the context of the liberal compulsion toward domination....

In sections 131 and 132 of Heidegger’s Contributions to Philosophy (of the Event) we read about the excess that comes of the self-concealing, withdrawing from the mathematical retrogression that comes of objective conditions of possibility, and leaping into the truth of beyng rather than preliminarily defining the ontological distinction between beings and beyng. We then...

In section 130 of Contributions to Philosophy (of the Event) we read about how beyng essentially occurs as the event, how no formula can say what is essential, how beings emerge out of beyng, and how strangeness is a common characteristic of beyng. From here we discuss the liberal tendencies to demonize alienation, negate nature,...

In sections 128 and 129 we read of human beings having exclusive access to beyng via the self, of nothingness, not as negativity, but as a no that is an essential, creative yes, and of the spurious distinction between affirmation and negation. We then talk about how these ideas point to problems with escaping the...

In section 127 of Contributions to Philosophy (of the Event) we read of the intimacy of beyng that is attained via the fissure that is created thru the refusal. In this fissure can be found our trembling and the battle among the gods. We then discuss some possible implications of this framework for how the...

In sections 125 and 126 we read about the connections among beyng and God and being in philosophical history and in the creation process, how beyng attains its greatness by being that which the gods need, and of the necessity for art in whose work the truth is set in bringing being to beyng. We...

In sections 124 and the first half of 125, we read about the task of bringing the essential occurrence of beyng into the grasping word and how time must become the ecstatic playing field of the truth of beyng. From these perspectives we discuss communism as violence, the dangers of fraud yoga, and “everything must...

We read section 123 of Heidegger’s Contributions to Philosophy (of the Event) and discuss its main points, including the trembling that expands the temporal-spatial playing field, refusal as the intimacy of the allocation, and defense against the plight as its preservation. We then use what we’ve learned to diatribe on “no one is illegal on...

In section 122, we read about the Leap as the thrown projection that carries out the truth of beyng. This thrownness testifies to itself, and the more the projector projects, the more he is thrown as one who is already thrown. As it throws itself into the open realm wherein it catches on to the...

In section 121 we go through an extended metaphor by Heidegger of “the scale.” On one side, place all objectively present beings and the machinations that congeal and entrench them, and on the other place the projection of beyng. Where does the needle go? Always to the former in order to prove the ineffectualness of...

We conclude section 120 in which we read how “thinking, as inceptual, grounds the time-space in its structure of transporting and captivating and penetrates the fissure of beyng in its uniqueness, freedom, contingency, necessity, possibility, and actuality.” This leads to discussions of how the modal logic inherent to anxiety treatment, and liberalism in general, prevents...

We start section 120 and begin to learn about the leap, which is “the leaping into a preparedness for the belonging to the event.” The there where the gods come and go is manifested by the leap. Through the leap we are appropriated by beyng as the ruth of beings. We then discuss how thought...

We continue through section 119, reading about the transition to the leap, time as the original unity of the self-clearing and self-concealing, and the dislodging of humans out of the lack of a sense of plight. Further discussion is had of how liberals are story-driven LLMs, how timeless causal connections are the hallmark of liberal...

We start section 119 of Contributions to Philosophy (of the Event) and read about preparing for the leap by asking about the question of beyng and the objectification of beings in the abandonment by being. We then go on to discuss how sanctuary cities, international law, and the communist compulsion for control are projections of...

We read section 118 in part 4 (The Leap). Herein we learn of the extreme projection of the essence of beyng whereby we come to ourselves for the first time, as well as the ground of the decision regarding the direction and range of the projection. We use these ideas to discuss what it means...

In section 117 (The Leap) we read about the decisionary space of the clearing/concealing, the uniqueness of death as the unusualness of beyng, and the “death of a god” as “the most frightful jubilation.” In relating all this to the liberal/post-liberal transition, we discover the conceptual deceptions that underlie the basic assertions of the historical...

We conclude Part 3 of the book (The Interplay) and head into Part 4 (The Leap). We read about the necessity of distinction and uniqueness, aka hierarchy, that is necessary to open up being, the history of being that has led up to the need for the leap into beyng, and the disposition of diffidence...

In sections 111 and 112 we read of the apriori, what is “first by nature,” the paradigm, the descent, the origin, and how the form covers it all up. This leads us to question to the compulsion to search for a first, to believe in a nature that is always present, and to seek cures...

We finally conclude section 110 by reading about idealism, and its most insidious scion, biologism. The final section is a questioning of ideal form, human being, and biologism. We then spin into various musings over liberal logic and its narrative warfare. Listen here or wherever you get your podcasts.

In subsections 21 and 22 of section 101 we read of the “scions and consequences of Platonism,” aka the ideological lineage of liberalism, as theories that adopt values, meanings, ideas and ideals; self-evident ways of questioning; and “life-philosophy” that results in “extreme confusion raised to a principle (aka transcendence).” We then discuss some post-liberal approaches...

Continuing through section 110, we read of the history of idealism coming down from Plato, which Heidegger claims is in fact a history of realism in which the subject is transcendent and the truth of being is unquestioned. From here we discuss some of the symptoms and manifestations of the liberal addiction to transcendence in...

In the section that begins “Hegel’s concept of the idea,” we read about the various determinations of the history of the idea that are encapsulated in Hegel’s absolute self-knowing spirit and told that all post-Hegelian philosophies are mere submissive iterations of this core concept. We then discuss how this idea of the idea plays into...

In subsections 11-14 of section 110 we read about Platonism having been transformed from “idealism” to “realism” via the res becoming essentia. This manifests in the I, via cogito ergo sum, being mathetically linked to thinking, as well as the perceptum being taken for existence. From here we spin off to discuss the identitarian and...

Continuing thru section 110, we read of a set of prescriptive relations that the the liberal worldview perpetuates through its valuation-centered reach beyond being: the relation of form to soul, essence to seeing, community to discourse, and good to love. We also analyze how the subject/object dichotomy and the higher valuation of the subject inherent...

In section 110, subsection 5, we paddle our way through some ancient Greek to discover Heidegger reverse engineering the movement of the liberal mind beyond beingness in search of being’s fulfillment in value, happiness, ideals, meaning, and more. All of this means the guiding question of what beings are is unoriginally addressed. What post-liberalism might...

In sections 108, 109, and part of 110, we read about the basic metaphysical interpretations of space and time, the idea or Platonic form as the look of something, and how the individual and the changeable become non-being in the realm of objective constant presence. We then discuss various pivot points from liberalism to post-liberalism...

In sections 106 and 107 we read of Heidegger’s insistence on the need for a fundamental ontology that will address the basic questions of being’s essential occurrence and the truth of being. We also read of the difference between, and the collusion of, metaphysica generalis and metaphysica specialis. We spin off from these discussions to...

In sections 103 -105 we read a taxonomy of the epistemological fundaments of German Idealism, which spawned the Marxism and Post-Structuralism that overtook American and European universities and cultures beginning in the 1960’s and up to today. As the self is elevated into representational certainty, external enforcement of its formula begins. This can be seen...

Completing our reading of section 102, we follow Heidegger through a discussion of how philosophy as science bolsters the position of thought as guideline which, like the absolute self-knowledge of the I, determines the interpretation of beingness as the self-present present. Following further discussions of Nietzsche’s “will to power” as truth deteriorated “into a necessary...

We start at section 101 of Contributions and read about the great simplicity of our initial look into the truth of beyng via an understanding of thought as anticipatory grasping. In the next section we read a beautiful historiography of the development from Plato’s “yoking of the soul and truth” to the I that thinks...

At section 100 and onward, we look at how “beingness was grasped as constant presence from ancient times.” This leads to a discussion of the entire nexus of perception and experience as constructed by constancy, presence, time, projection, and the collusion of beingness and being that gives rise to the conundrum of needing essences to...

Diving into Section 98, we read that beingness projects itself upon constant presence and that “time essentially occurs in the essence of truth for beingness.” From this we gain a sense of “temporalizing” as critical to being. After a look at Heidegger’s take on the perennial distinction between being and becoming, among other things, This...

Starting at section 96, we read about ousia, techne, and physis, or being, craft, and nature. How these three forces play out in the history of philosophy is confronted in the context of understanding time as integral to being and the templates and conflations of form and matter. We then look into two approaches to...

Starting at section 92, we read about how the other beginning must not be “contra” the first beginning, but must establish something completely different. This is achieved by confronting the great philosophers in terms of the guiding question, or what is being, and by understanding “thinking” as a cognate of “time” as an active verb....

We conclude section 91 with meditations on thought as anticipatory grasping, the importance of the question of truth, and beyng as the intrinsically turning event. We then discuss the cognitive chain of “thoughts to words to actions” in the light of Charlie Kirk’s assassination not only as liberalism’s justification for violence as a cure to...

Working our way through section 91, we read of how thinking has become the search for certainty (not truth) and thus beingness has become objectivity. This is all the result of ratio, or reason, stepping into the service of fides, or faith, in the middle ages and the resulting “secular Christianity” of contemporary liberalism. Looking...

We read about how the first beginning experiences the truth of beings while the other beginning experiences the truth of beyng, and we discuss the differences. Heidegger counsels not to gauge or interpret the primordiality of beginnings according to their starting point or advancements and highlights the guideline and anticipatory grasp of thought as instrumental...

In section 90, we read about negation, and how it is too frequently taken to mean sheer rejection, dismissal, disparagement, or disintegration. In short, negation is logically neutered into the “not.” Heidegger urges us to think of negation as a leaping away into the Da (or there) of Dasein, and thus to be a kind...

In sections 87-89 we read of establishing a history of metaphysics that enables the realization that “refusal pertains intrinsically to the essence of beyng,” of taking thinking back into the grounding of Dasein, and of the “long periods of solitudes and the stillest raptures at the fireside of beyng” that the transitional ones must undertake....

In sections 85 and 86 of Contributions to Philosophy (of the Event) we read of the four “extensions” of metaphysics that lead to our ingrained thinking about being and beyng. Primary among these is the compulsion to make beingness present and relate to it as presence, which culminates in a host of symptoms and effects....

Reading thru the middle of section 85 of Contributions to Philosophy (of the Event) we wade through meditations on the overcoming of metaphysics, or “the knowledge of the ‘being’ of beings.” This leads to a variety of musings on how liberalism is the real world manifestation of the metaphysical heritage, so the process of ending...

We begin a new super section of the book, 3: The Interplay, and read about the forms of historical meditation, the passing of the ball from the first to the other beginning, and logic as a vestige of the powerlessness of thinking. This gives rise to discussions on how to free thought of logic, or...

In the final passages of section 80, Heidegger asks, “what is ‘more sure’: the immediate, naive description or the exact experiment?,” and then answers, “the former, because there theory is presupposed ‘less’.” Discussing this startling proposition, we conclude super section 2, The Resonating. Along the way we discuss “teaching to the test,” liberal education’s failure...

In sections 78 and 79 we read of the transformation of experience into a mathematico-rational measuring experiment opposed to “arbitrary, merely curiosity-motivated exploration of an indeterminately represented domain.” We spin off from these speculations to look at how the liberal/non-liberal dichotomy involves different perspectives on freedom of speech and law and order on a gradient...

In sections 77 and 78 we read of the ways in which experience and experiment inter-relate on a spectrum via anticipatory grasping, a desire for an exposition of regulatory, testing, inputting, placing objects in temptation, and the establishment of an essential objective domain accessible only through quantitative rules. We then discuss how anxiety plays into...

We finally conclude section 76 with a short section about newspaper science (the humanities) and machine science (the natural sciences). Heidegger states that “newspaper and machine are meant here…as the impelling modes of that final objectification…which sucks all the substantiveness out of beings, leaving them mere occasions for lived experience.” After parsing this all out,...

We continue going through section 76 with readings on the universities becoming business establishments bent on system-building erudition, the hidden goal of complete boredom at scientific innovation, and how the great unsettlement comes from essential knowledge, not powerlessness or hopelessness. We conclude with discussions of the degradations of the universities via the rot of money,...

We conclude Section 74 which includes explications on how historiology seeks to avoid history by standardizing interpretative viewpoints, how “newspaper science” and “humanities departments” have institutionalized knowledge, and how the closure against nature as much as history is due to technicism self-interpreting as “organic worldview.” We conclude with thoughts on the new era of unknowing,...

We continue reading through section 74 about science’s failure to determine the essential beings in its area of study, about its politicized “meaning-conferrals,” and about historiology as a comparative method of erasing difference. We then look at some recent media stories as examples of a liberalized (aka performatively politicized) epistemology as well as the way...

In Section 74 we continue following Heidegger’s meditations on science as “knowledge of an essential truth experienced in advance.” Via science’s determinate direction of explainability, we are enmeshed in a nexus of cause-effect relations that places everything under its jurisdiction of explanation and produces historiological machination via the perpetual instituting of “correct findings.” We connect...