Poverty (a phantom I have sometimes beheld, clad in rags, awaiting me at the end of my journey through life) - poverty has been the specter with which many of my own friends have trifled for years past, which they poetize and caress, and which has attracted me towards them.
Conversation, as a form of the poetic, which I claim has roots in an ontological foundation, provides the opportunity for educators and their students to speak themselves and the world in new ways through language that names and poetizes "the experience of [their] world," which indicates that the art of conversation "leads to the formation of oneself and the other" (81).
This Holderlinian myth of the departure and return of the gods gets played out here as a way of thinking through what Heidegger will later call "the other beginning for thinking." In these lectures, Heidegger designates Holderlin as "the poet of poets" as well as "the poet of the Germans." He goes on to nominate him as "the founder of German being," calling him "the poet who first poetizes the Germans." He speaks here of Holderlin as the one who prepares the Germans to become themselves, placing them in a special relationship to their Greek forebears as a way of uncovering their hidden identity.
Based on what we introduced above about the danger of art succumbing to the en-framing effects of the Ge-stell of technology, it is Heidegger's (1996) reading of Holderlin that allows us to legitimately re-think "art" in the sense that Holderlin's poetry "poetizes more mysteriously" than other poets (18).