By Brian Skyrms
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Additional info for Causal Necessity: Pragmatic Investigation of the Necessity of Laws
Being speaks itself as abandoned by all categories, all transcendentals. Unum, verum, bonum—all this is abandoned. Which amounts to saying, saying to us, that being ^ c e a s e d to speak itself in multiple ways, although this cessation does not constitute an end or decide a destiny. The cessation pursues a destiny. Beings speech, or the speech of being, is not appended to being itself. ) If from now on being is not, if it has begun to be only its own abandonment, it is because this speaking in multiple ways is aban doned, is in abandonment, and it is abandon (which is also to say 2 36 Abandoned Being 37 openness).
N o philosophy of magic presides here, nor does any magic of philosophy sneak in. The word "magic" merely names a knowledge of affection prior to any knowledge, and a being-affected of the subject of knowledge itself. Hegel does not name magic philosophically (conceptually), any more than he does the "Genius' discussed in the same para graph. He names them, if you will, poetically. But this poetry is not an exaltation or an overload of the philosophical will to knowledge. It does not claim to substitute feeling and divination for discourse, in order to penetrate the soul's stupor.
Behold man, the one who cries: ut quid dereliquisti me? Behold abandoned man, the abandonment of man. Behold man, the abandoned being. The destiny of amor is bound up with this abandonment. The time of abandonment is the time not of man but of a voice that declares: Ecce homo. Whose voice, designating whom? This question, these two questions that are the same question, is in abandonment. Perhaps it must be abandoned. The time of aban donment is not a time full of questions, this time that is uplifted, distended with expectation, marshalling the future under the direc tion of the question, promising and finally projecting into that future the rectitude of the response.