The gravest and most painful testimony of the modern world, the one that possibly involves all other testimonies to which this epoch must answer (by virtue of some unknown decree or necessity, for we bear witness also to the exhaustion of thinking through History), is the testimony of the dissolution, the dislocation, or the conflagration of community
the inoperative community
introduction (christopher fynsk)
THE EXPERIENCE OF FREEDOM
He (Nancy) demonstrates that the concept of freedom gradually recedes in Heidegger’s thinking, until it is abandoned not long after the confrontation with Schelling (1936) and is replaced with a notion of ‘the free’ (das Freie).
[…]
Heidegger will never dissociate Being’s movement of advent/withdrawal, concealment/unconcealment, from a certain intervention by the human Dasein; this is why Being has a history and is nowhere other than in the history of its articulations – this is the finitude of Being.
That which would orient here ‘in’ this desert, without pathway and without interior, would still be the possibility of a religion and of a relegere, to be sure, but before the ‘link’ of religare […] before the link between men as such or between man and the divinity of the god it would also be like the condition of the ‘link’ reduced to its minimal semantic determination […]
Even if it is called the social nexus, link to the other in general, this fiduciary ‘link’ would precede all determinate community, all positive religion, every onto-anthropo-theological horizon. It would link pure singularities prior to any social or political determination, prior to all intersubjectivity, prior even to the opposition between the sacred (or the holy) and the profane. faith & knowledge, JD, see esp here