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Andai Kita Hannah Arendt dan Martin Heidegger

*Falah Absurditas

"Obat yang paling baik untuk menyembuhkan cinta adalah obat yang telah diketahui

sepanjang zaman: membalas cinta[1]" .

"Orang yang memahami sesuatu hingga kedalamnya jarang sekali tetap bisa

mempercayainya selama-lamanya. Sebab mereka membawa kedalaman tersebut ke

tengah-tengah terangnya matahari siang yang cerah; dan segala sesuatu yang

terdapat di kedalaman itu biasanya tidak enak untuk dilihat[2]".

"Bahkan orang-orang yang paling berani pun jarang sekali memiliki ketegaran atas

apa yang benar-benar mereka ketahui[3]".

Sudah berapa ratus tulisan ku untai untuk menggambarkan dirimu dalam batas bayang

yang tak pernah lekang. Kau yang manis, selalu menyalakan api dalam diri, hingga

aku memiliki warna yang berbeda dengan orang lain. Aku bukanlah bintang dan bulandalam sungai hitam, tapi aku adalah gambaran dirimu, yang selalu sharing di serambi

mesjid itu.

bibirmu tipis serasa senja di taman kampus. Ku senang waktu itu, duduk berdua

denganmu, berbagi tawa, cerita, dan membincangkan sains dan filsafat. Entah apa

yang ku rasa selama ini. Dalam gerimis Hujan, kau tanyakan tenang hal,

Arendts hermeneutic phenomenology

The hermeneutic impulse of Arendts method consists in its orientation to

understanding, i.e. to the meaning of phenomena and events in their very particularity,

newness and contingency. This interpretive current in Arendts work is particularly

manifest in relation to the phenomenon of totalitarianism. 4 It is accentuated in her

well-known and much repeated insistence that the desire to understand animates her

research: Ich will verstehen The accent on understanding phenomena through the way

they are experienced is nicely illustrated by her introductory remarks to The human

condition:

What I propose in the following is a reconsideration of the human condition from the

vantage point of our newest experiences and our most recent fears. () What I

propose, therefore, is very simple: it is nothing more than to think what we aredoing. 6 And in the introduction to The origins of totalitarianism, she writes:

"This book is an attempt at understanding what at first and even second

glance appeared simply outrageous. [Understanding means] examining and

bearing consciously the burden that events have placed upon us - neither denying

their existence nor submitting meekly to their weight as though everything that in

fact happened could not have happened otherwise".

Understanding thus means the unpremeditated, attentive facing up to, and resisting

of, reality - whatever it may be or might have been.Arendts method is to approach

political events through the shared, i.e.

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intersubjective and worldly, experience of these phenomena. These experiences

constitute the true, the only reliable teachers of political scientists, as they are the

most trustworthy source of information for those engaged in politics.28Research

arises out of theexperience of incidents and should remain bound to them; as the

circle remains bound to its focus. Arendt summons the cultivation of a scholarly

attitude or ethos of commitment to incidents, events, facts, and appearances and ofradical openness to the factual, that is, contingent and unpredictable nature of events:

I have always believed that, no matter how abstract our theories may sound or

how consistent our arguments may appear, there are incidents and stories behind

them which, at least for ourselves, contain as in a nutshell the full meaning of what

we have to say (...); and the only gain one might legitimately expect from the

most mysterious of human activities are neither definitions nor theories, but rather

the slow, plodding discovery and, perhaps, the mapping survey of the region which

some incident had completely illuminated for a fleeting moment. Events are central to

Arendts analyses because they disclose or illuminate the meaningfulness of the world

in a certain way.

What we experience is this illumination. Subsequently, the experiences of disclosed

parts of reality require explicit interpretation (slow plodding discovery and

mapping survey) in order to appropriate their full meaning and significance. Several

aspects of this description demand closer inspection by situating them in the

hermeneutic-phenomenological tradition.

Dengan sedikit senyum, hatimu memelukku untuk kala pertama. Sungguh ku bahagia

kala itu. Memang ku sedikit bingung, karena tak tahu siapa Hannah Arendt itu?

dengan sedikit malu, ku akui bahwa aku tidak mengerti. Hanya bisa memberikan

sedikit komentar yang usang.....

Bellongs to idea..

Arendt adopted the emphasis Heidegger typically put on the dimension of disclosure,

appearance, showing and unconcealment (Unverborgenheit); respectively

disappearance and concealment, in his analysis of what phenomena are. For

Heidegger, phenomena appear against a background of concealment, carrying some

things into the light from darkness.

This process he called world-disclosure Entirely implicit, Arendt also adopted

Heideggers emphasis on the worldly nature ofhuman existence. This worldlinesswas Heideggers critical response to the Western tradition of metaphysical and

scientistic thought.

He called human being Dasein in order to avoid the metaphysical notion of the subject

and argued that Daseins primary existential way of being or of relating to the world,

others and itself (expressed in the so-called existentials), is in-der-Welt-sein, being-

in-the-world. Unlike things, human beings do notcoincide with themselves, nor are

they not enclosed in themselves.

On the contrary, they are always already outside of themselves (Ek-sistenz), open

unto things and other human beings, in the midst of the world and engaged in theworld of which they are part, and in their own being. Arendts conception of the

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structures of human existence as human conditions is certainly informed by this

phenomenological analysis of human ways of being and their primordially worldly

existence[4].

Aku tahu ia memakai buku apa, namun itu telah dibaca dahulu kala. Dimana aku terus

diguyuri oleh ketidakmengertian. Bagiku, "Mengerti berarti memaafkan segalanya".Memang selain kau cantik, manis, dan pintar, Kau juga pintar melebihiku, dimana

dulu kala kau sering share denganku, Hannah Arendt.

Ku telah ungkapkan hatiku padamu, dan dalam pesan itu kau tersenyum untukku.

Secara langsung, ku tersenyum dan terlelap dalam imajinasi bila kita duduk di bawah

pohon dan ku peluk dirimu untuk selamanya. Itu semua ingin ku lakukan sebelum kita

melanjutkan akademisi ke luar negri bersama namun berpisah. Sejujurnya, ku ingin

bersamamu, Hannah Arendt. Hatimu dan hatiku berseru. Kau padaku, dan ku padamu.

"Three metamorphoses of the spirit do I designate to you: how the spirit becometh a

camel, the camel a lion, and the lion at last a child. Many heavy things are there forthe spirit, the strong load-bearing spirit in which reverence dwelleth: for the heavy

and the heaviest longeth its strength[5]".

Tak ada kata metafor yang bisa menggambarkan kebahagiaan kita, Hannah Arendt.

Semoga bumi memeluk kita berdua secara bersamaan, karena kita berdua telah

berlengkarnasi. Kembali secara abadi, untuk terus menerangi dunia ini, oleh

kehidupan kita.

_________________________________________________________

1. The Dawn Of Day : Friedrich Nietzsche : Buku IV : Aforisme 415.

2.Human, All Too Human : Friedrich Nietzsche : Aforisme 489.

3. Twilight of the Idols ; Friedrich Nietzsche aforisme 2 : Maxim and Arrows.

4. Martin Heidegger :Nietzsches The Will To Power As Art.

5. Friedrich Nietzsche.Also Sprach Zarathustra : THE THREE METAMORPHOSES

: Aforisme : 1-2.