Martin Heidegger is a philosopher who had a very specific idea of the kind of philosophy he wished to practice and as such, he doesn’t make it easy for those who wish to extract something of use from his system of thought for use elsewhere, as in, for example, literary studies. His primary interest was in the nature of Being, what we might simplistically define as ontology, less simplistically, the ontology of ontology.
His style is famous for its obtuseness and difficulty, and in my own estimation, Heidegger would be less an author who demands multiple readings, than one who requires a lifetime of serious study. Unlike Nietzsche, it can hardly be said that he endorses this praxis as a proper stylistic mode. Instead, he envisioned literature, which he refers to mostly as ‘poetry’, as an extension of his own philosophical work, in establishing the nature of Being.
The only material that we can harvest from his collection of hermeneutic writings, Poetry, Language, Thought which seem relevant to literary stylistics, comes in the second chapter, ‘The Origin of the Work of Art’. Enquiring into the nature of poetry involves, for Heidegger, an enquiry into its origin, in the artist and the artist’s activities. Getting to what the artist is is a difficult matter also; both seem to depend on one another as categories:
it is the work that first lets the artist emerge as a master of his art. The artist is the origin of the work. The work is the origin of the artist. Neither is one without the other. Nevertheless, neither is the sole support of the other. In themselves and in their interrelations artist and work are each of them by virtue of a third thing which is prior to both…art.
This is an unfashionable view; reflecting the increasingly social, collaborative nature of the humanities, we might increasingly wish to understand style as a likewise collaborative phenomenon, a social entity which allows for both the expression of a historical tradition and an individual idiom simultaneously.
Not for Heidegger. For him, style is somewhat beside the point, and elucidating it is a symptom of our decadent modernity, our tendency towards using things as means to ends, rather than ends in themselves. Elaborating on a text’s stylistic features, is to engage with rather facile aspects of its thingliness:
a thing is not merely an aggregate of traits, nor an accumulation of properties by which…an aggregate arises. A thing…is that around which the properties have assembled.
A style in which a thing, (and I should say, he’s talking about a jug or a stone here, hardly a novel or poem) appears does not define its thingliness completely, but it definitely partakes in it. Rather than having a secure sense of style, we have an aporia, direct information on the difficulty of confronting it methodologically, because of our fallen culture. Rather than grappling with style in its actuality, we only list traits, and thereby we come to an understanding of a thing-concept, rather than thing.
In resolving this, we might construct ‘a free field to display its tingly character directly,’ in such a way that that which interposes itself between the interpreter and an understanding of thingly nature, would be set aside. Of course, Heidegger is a pessimist regarding the success of this endeavour:
There is much in being that man cannot master. There is but little that comes to be known. What is known remains inexact, what is mastered insecure…When we contemplate this whole as one, then we apprehend, so it appears, al that is — though we grasp it crudely enough.