In Being and Time, Heidegger is sometimes quite diplomatic (if always resolute) about the relationship of philosophy (i.e., phenomenology) to other disciplines. For example: "Dasein's ways of behaviour, its capacities, powers, possibilities, and vicisitudes, have been studied with varying extent in philosophical psychology, in anthropology, ethics, and 'political science', in poetry, biography, and the writing of history, each in a different fashion. But the question remains whether these interpretations of Dasein have been carried through with a primordial existentiality comparable to whatever existentiell primordiality they may have possessed" (H. 16). Philosophy could presumably do the job right. In the Basic Problems of Phenomenology he makes the break with other sciences clearly: "The method of ontology, that is, of philosophy in general, is distinguished by the fact that ontology has nothing in common with any method of any of the other sciences, all of which as positive sciences deal with beings" (BP, p. 19).
I agree with Heidegger about the deficiency of other "sciences" in understanding human existence. But I'm not sure philosophy is any better. Notice first of all that Heidegger insists on calling philosophy a "science" and on attributing a "method" to it. This makes it natural to approach Dasein as a "object" (though, yes, Heidegger does his best to try to avoid misunderstandings here). In this sense, philosophy makes the same mistake as anthropology, history and "political science" (let's add sociology, "social science", too). I think Heidegger passes too quickly over poetry, at least in Being and Time. In Basic Problems he rightly says that "poetry, creative literature, is nothing but the elementary emergence into words, the becoming-uncovered, of existence as being-in-the-world" (BP, p. 171-2). And in his Introduction to Metaphysics he establishes the relationship of poetry and philosophy as follows:
Philosophy can never belong to the same order as the sciences. It belongs to a higher order, and not just "logically", as it were, or in a table of the system of the sciences. Philosophy stands in a completely different domain and rank of spiritual Dasein. Only poetry is of the same order as philosophical thinking, although thinking and poetry are not identical. (IM, p. 28 )
Here again I agree with Heidegger. Philosophy and poetry are of the same "order" (I don't have any need to call them "higher"). And what he says about poetry is true also of philosophy, it is an "elementary emergence into words", a making present. But I don't agree that both poetry and philosophy make the same thing present (Heidegger calls it Being or Life). I think it's quite simple. Poetry brings the subject to presence, philosophy the object. (I don't need to qualify them as "human" because objectivity and subjectivity are distinctly human experiences.)
And that's why philosophy must content itself with an "analytic of the Dasein" (and analysis of existence) that gives us only its facticity, its objectivity, its relationship to things. It can't get to our activity, our subjectivity, our relationship to people. A synthesis of the Dasein, if you will. Its becoming, not its being. Here history and biography, sociology and "political science", cover over the true "anthropology" revealed in poetry. But even poetry (like philosophy) can participate in the covering-over. And this brings us to Pound. After expressing his preference for Ovid over Virgil, he issues a challenge:
The lover of Virgil who wishes to bring a libel action against me would be well advised to begin his attack by separating the part of the Aeneid i which Virgil was directly interested (one might almost say, teh folk-lore element) for the parts he wrote chiefly because he was trying to write an epic poem. (ABC, p. 45)
And Pound's homage to Propertius was precisely focused on the renunciation of the "epic"—what Pound defined as poetry that contains history. Pound had epic ambitions (though he knew better). Heidegger likewise (and he also probably knew better).
Perhaps this is why Heidegger and Pound will always be "greater" (in the canon) than Wittgenstein and, say, Williams, though the latter more carefully "carried through with a primordial existentiality comparable to whatever existentiell primordiality they may have possessed," or something like that. They stuck to the matter at hand. They cultivated the recusatio.