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It is this approach that underpins each of their works, and is the most pressing concern of their writing. This brings Heidegger’s work into relation with Blanchot, whose work persistently interrogates the very possibility of writing as relation. Here lies the necessity for inquiring into the possibility of poetry after Heidegger: for within Heidegger’s work, alongside his interlocutors, lies the most far-reaching examination of the relation of language, and what it means to reach the limits of this relation.

The question of metaphysics, as the questioning that is our existence, insofar as it holds us out into nothing, is thus of the highest seriousness and urgency as it indicates that being itself, because it only manifests itself by way of nothing, is also finite (W: 17/95). Metaphysics is not only the mark of our existence, but also the mark of our existence as transcendence, insofar as we are only by way of the nihilation of beings as whole (meta ta physika), which means that our existence and our inquiries can only proceed by recognizing nothing as that in which we are Introduction 17 abyssally grounded, and that science by suppressing it can only become hopelessly misguided (W: 18/95–96).

As such, if by poetry we are directed to the original essencing of language, then we should understand the Aristotelian dimensions of the logos of poetry as aspects that relate to both pathos and phrone¯sis, and thus to the practical temporalizing of its ale¯theuein; its factical, historical, truthing of language, by which it indicates that it is a logic of being. To do this we have to understand how Heidegger’s engagement with poetic language is not limited to his studies of Hölderlin, Rilke, Trakl, Hebel, or George, but extends into the language he adopts to conduct these studies.

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