other kind of hero

Hölderlin’s heroism is splendid because it is free from pride and devoid of confidence in victory. All he is aware of is his mission, the summons from the invisible world; he believes in his calling, but has no assurance of success. He is forever vulnerable…It is the feeling that he is foredoomed to destruction, that a menacing shadow dogs his footsteps, which makes his persistence in his chosen course so courageous. The reader must not think that Hölderlin’s faith in poesy as the profoundest meaning of life implies a like belief in his own poetic gifts. As regards these latter he remained humble-minded…Yet for all this personal modesty, for all this sensitiveness, he had a will of steel to animate his devotion to poesy, to fortify him for self-immolation. “My dear friend,” he writes to one of his intimates, “when will people come to see that in our case the greatest force is the most modest in its manifestations, and that the divine message (when it issues from us) is always uttered with humility and sadness?” His heroism was not that of the warrior, not the heroism of triumphant force; it was the heroism of the martyr who is ready, nay, glad, to suffer for the unseen, to perish on behalf of an ideal.

—Stefan Zweig, “Hölderlin,” The Struggle with the Daemon: Hölderlin, Kleist, Nietzsche (Pushkin Press, 2012) translated by Eden and Cedar Paul.

one conversation

     Much has the human experienced.
     Named many of the heavenly ones,
     Since we have been a conversation
     And can hear from one another.*

From these verses, let us first select one that immediately fits into the context so far: “Since we have been a conversation…” We—human beings—are a conversation. Human Being is grounded in language; but first properly occurs in conversation. This, however, is just one way in which language takes place; language is only essential as conversation.
[…]
Yet Hölderlin says: “Since we have been a conversation and can hear from one another.” Being able to hear is not merely a consequence of speaking with one another, but is instead the condition for this. Even being able to hear is itself in turn based upon the possibility of the word, and needs it. Being able to talk and being able to hear are equally originary. We are a conversation—and that means we are able to hear from one another. We are a conversation, and that also always means: We are one conversation.

—Martin Heidegger, “Hölderlin and the Essence of Poetry,” Heidegger Reader (Indiana University Press, 2009)

*lines from an unfinished poem by Hölderlin

tempted by philosophy

The great danger which threatens us, poets tempted by philosophy, is that we should be drawn into explaining our aims instead of writing our work. Criticism judges us on our aphorisms, and not on our poems. We have been contaminated by German philosophy, saturated with commentaries on Hölderlin, and I need not so much as mention our familiarity with the pre-Socratics.

—Pierre Emmanuel, “Lines of Force in French Poetry,” lecture delivered March 1959 at the Library of Congress, collected in Literary Lectures (Library of Congress, 1973).

Heidegger, Holderlin, Rilke

Since the publication of Being and Time, Heidegger has attempted, in certain tracts, to erect a kind of philosophy more myth-like than mystic, in which he enjoins us to a communion with the earth and the world, invoking to this end the thought of Hölderlin and Rilke.

—Jean Wahl, A Short History Of Existentialism (Philosophical Library, 1940)