Martin Heidegger's Aristotelian national socialism

Political Theory

Volumn 28, Issue 2, 2000, Pages 140-166

  Gillespie, Michael Allen ^a  

^a DUKE UNIVERSITY   (United States)

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EID: 0039602897     PISSN: 00905917     EISSN: None     Source Type: Journal    
DOI: 10.1177/0090591700028002002     Document Type: Review

References (181)

1. These questions were first raised immediately after World War II in Sartre's journal Les Temps moderne. They arose again with the 1953 publication of Heidegger's An Introduction to Metaphysics, with its reference to "the inner truth and greatness" of the National Socialist movement. An Introduction to Metaphysics, trans. R. Manheim (New Haven, CT: Yale University Press, 1959), 199. The current debate has perhaps less to do with Heidegger than with the Heideggerianism of postmodernism. See Luc Ferry and Alain Renaut, Heidegger and Modernity, trans. Franklin Philip (Chicago: University of Chicago Press, 1990), To deflect the charge that their thought was implicitly fascistic, postmodern thinkers mounted a defense especially of Heidegger's later thought. Jacques Derrida, Of Spirit: Heidegger and the Question, trans. G. Bennington and R. Bowlby (Chicago: University of Chicago Press, 1987); Jean-François Lyotard, Heidegger and the Jews, trans. Andreas Michel and Mark Roberts (Minneapolis: University of Minnesota Press, 1990); and Philippe Lacoue-Labarthe, Heidegger, Art and Politics, trans. C. Turner (Oxford, UK: Blackwell, 1990). In their view, Nazism is humanism, and they believe that Heidegger fell into Nazism because he still retained elements of humanism in his earlier thought. On this debate, see Richard Wolin, "French Heidegger Wars, "The Heidegger Controversy, ed. R. Wolin (Cambridge: MIT Press, 1993), 272-300.
2. These questions were first raised immediately after World War II in Sartre's journal Les Temps moderne. They arose again with the 1953 publication of Heidegger's An Introduction to Metaphysics, with its reference to "the inner truth and greatness" of the National Socialist movement. An Introduction to Metaphysics, trans. R. Manheim (New Haven, CT: Yale University Press, 1959), 199. The current debate has perhaps less to do with Heidegger than with the Heideggerianism of postmodernism. See Luc Ferry and Alain Renaut, Heidegger and Modernity, trans. Franklin Philip (Chicago: University of Chicago Press, 1990), To deflect the charge that their thought was implicitly fascistic, postmodern thinkers mounted a defense especially of Heidegger's later thought. Jacques Derrida, Of Spirit: Heidegger and the Question, trans. G. Bennington and R. Bowlby (Chicago: University of Chicago Press, 1987); Jean-François Lyotard, Heidegger and the Jews, trans. Andreas Michel and Mark Roberts (Minneapolis: University of Minnesota Press, 1990); and Philippe Lacoue-Labarthe, Heidegger, Art and Politics, trans. C. Turner (Oxford, UK: Blackwell, 1990). In their view, Nazism is humanism, and they believe that Heidegger fell into Nazism because he still retained elements of humanism in his earlier thought. On this debate, see Richard Wolin, "French Heidegger Wars, "The Heidegger Controversy, ed. R. Wolin (Cambridge: MIT Press, 1993), 272-300.
3. These questions were first raised immediately after World War II in Sartre's journal Les Temps moderne. They arose again with the 1953 publication of Heidegger's An Introduction to Metaphysics, with its reference to "the inner truth and greatness" of the National Socialist movement. An Introduction to Metaphysics, trans. R. Manheim (New Haven, CT: Yale University Press, 1959), 199. The current debate has perhaps less to do with Heidegger than with the Heideggerianism of postmodernism. See Luc Ferry and Alain Renaut, Heidegger and Modernity, trans. Franklin Philip (Chicago: University of Chicago Press, 1990), To deflect the charge that their thought was implicitly fascistic, postmodern thinkers mounted a defense especially of Heidegger's later thought. Jacques Derrida, Of Spirit: Heidegger and the Question, trans. G. Bennington and R. Bowlby (Chicago: University of Chicago Press, 1987); Jean-François Lyotard, Heidegger and the Jews, trans. Andreas Michel and Mark Roberts (Minneapolis: University of Minnesota Press, 1990); and Philippe Lacoue-Labarthe, Heidegger, Art and Politics, trans. C. Turner (Oxford, UK: Blackwell, 1990). In their view, Nazism is humanism, and they believe that Heidegger fell into Nazism because he still retained elements of humanism in his earlier thought. On this debate, see Richard Wolin, "French Heidegger Wars, "The Heidegger Controversy, ed. R. Wolin (Cambridge: MIT Press, 1993), 272-300.
4. These questions were first raised immediately after World War II in Sartre's journal Les Temps moderne. They arose again with the 1953 publication of Heidegger's An Introduction to Metaphysics, with its reference to "the inner truth and greatness" of the National Socialist movement. An Introduction to Metaphysics, trans. R. Manheim (New Haven, CT: Yale University Press, 1959), 199. The current debate has perhaps less to do with Heidegger than with the Heideggerianism of postmodernism. See Luc Ferry and Alain Renaut, Heidegger and Modernity, trans. Franklin Philip (Chicago: University of Chicago Press, 1990), To deflect the charge that their thought was implicitly fascistic, postmodern thinkers mounted a defense especially of Heidegger's later thought. Jacques Derrida, Of Spirit: Heidegger and the Question, trans. G. Bennington and R. Bowlby (Chicago: University of Chicago Press, 1987); Jean-François Lyotard, Heidegger and the Jews, trans. Andreas Michel and Mark Roberts (Minneapolis: University of Minnesota Press, 1990); and Philippe Lacoue-Labarthe, Heidegger, Art and Politics, trans. C. Turner (Oxford, UK: Blackwell, 1990). In their view, Nazism is humanism, and they believe that Heidegger fell into Nazism because he still retained elements of humanism in his earlier thought. On this debate, see Richard Wolin, "French Heidegger Wars, "The Heidegger Controversy, ed. R. Wolin (Cambridge: MIT Press, 1993), 272-300.
5. These questions were first raised immediately after World War II in Sartre's journal Les Temps moderne. They arose again with the 1953 publication of Heidegger's An Introduction to Metaphysics, with its reference to "the inner truth and greatness" of the National Socialist movement. An Introduction to Metaphysics, trans. R. Manheim (New Haven, CT: Yale University Press, 1959), 199. The current debate has perhaps less to do with Heidegger than with the Heideggerianism of postmodernism. See Luc Ferry and Alain Renaut, Heidegger and Modernity, trans. Franklin Philip (Chicago: University of Chicago Press, 1990), To deflect the charge that their thought was implicitly fascistic, postmodern thinkers mounted a defense especially of Heidegger's later thought. Jacques Derrida, Of Spirit: Heidegger and the Question, trans. G. Bennington and R. Bowlby (Chicago: University of Chicago Press, 1987); Jean-François Lyotard, Heidegger and the Jews, trans. Andreas Michel and Mark Roberts (Minneapolis: University of Minnesota Press, 1990); and Philippe Lacoue-Labarthe, Heidegger, Art and Politics, trans. C. Turner (Oxford, UK: Blackwell, 1990). In their view, Nazism is humanism, and they believe that Heidegger fell into Nazism because he still retained elements of humanism in his earlier thought. On this debate, see Richard Wolin, "French Heidegger Wars, "The Heidegger Controversy, ed. R. Wolin (Cambridge: MIT Press, 1993), 272-300.
6. These questions were first raised immediately after World War II in Sartre's journal Les Temps moderne. They arose again with the 1953 publication of Heidegger's An Introduction to Metaphysics, with its reference to "the inner truth and greatness" of the National Socialist movement. An Introduction to Metaphysics, trans. R. Manheim (New Haven, CT: Yale University Press, 1959), 199. The current debate has perhaps less to do with Heidegger than with the Heideggerianism of postmodernism. See Luc Ferry and Alain Renaut, Heidegger and Modernity, trans. Franklin Philip (Chicago: University of Chicago Press, 1990), To deflect the charge that their thought was implicitly fascistic, postmodern thinkers mounted a defense especially of Heidegger's later thought. Jacques Derrida, Of Spirit: Heidegger and the Question, trans. G. Bennington and R. Bowlby (Chicago: University of Chicago Press, 1987); Jean-François Lyotard, Heidegger and the Jews, trans. Andreas Michel and Mark Roberts (Minneapolis: University of Minnesota Press, 1990); and Philippe Lacoue-Labarthe, Heidegger, Art and Politics, trans. C. Turner (Oxford, UK: Blackwell, 1990). In their view, Nazism is humanism, and they believe that Heidegger fell into Nazism because he still retained elements of humanism in his earlier thought. On this debate, see Richard Wolin, "French Heidegger Wars, "The Heidegger Controversy, ed. R. Wolin (Cambridge: MIT Press, 1993), 272-300.
7. These questions were first raised immediately after World War II in Sartre's journal Les Temps moderne. They arose again with the 1953 publication of Heidegger's An Introduction to Metaphysics, with its reference to "the inner truth and greatness" of the National Socialist movement. An Introduction to Metaphysics, trans. R. Manheim (New Haven, CT: Yale University Press, 1959), 199. The current debate has perhaps less to do with Heidegger than with the Heideggerianism of postmodernism. See Luc Ferry and Alain Renaut, Heidegger and Modernity, trans. Franklin Philip (Chicago: University of Chicago Press, 1990), To deflect the charge that their thought was implicitly fascistic, postmodern thinkers mounted a defense especially of Heidegger's later thought. Jacques Derrida, Of Spirit: Heidegger and the Question, trans. G. Bennington and R. Bowlby (Chicago: University of Chicago Press, 1987); Jean-François Lyotard, Heidegger and the Jews, trans. Andreas Michel and Mark Roberts (Minneapolis: University of Minnesota Press, 1990); and Philippe Lacoue-Labarthe, Heidegger, Art and Politics, trans. C. Turner (Oxford, UK: Blackwell, 1990). In their view, Nazism is humanism, and they believe that Heidegger fell into Nazism because he still retained elements of humanism in his earlier thought. On this debate, see Richard Wolin, "French Heidegger Wars, "The Heidegger Controversy, ed. R. Wolin (Cambridge: MIT Press, 1993), 272-300.
8. See Hugo Ott, Martin Heidegger: Unterwegs zu seiner Biographie (Frankfurt am Main: Campus, 1988) and Rüdiger Safranski, Ein Meister aus Deutschland: Heidegger und seine Zeit (Munich: Hanser, 1994).
9. See Hugo Ott, Martin Heidegger: Unterwegs zu seiner Biographie (Frankfurt am Main: Campus, 1988) and Rüdiger Safranski, Ein Meister aus Deutschland: Heidegger und seine Zeit (Munich: Hanser, 1994).
10. An Introduction to Metaphysics, 199.
11. Wolin, Heidegger Controversy, 6.
12. Richard Bernstein has pointed out that Heidegger, Marx, Weber, and Lukács all develop similar analyses of technology. The New Constellation: The Ethical-Political Horizons of Modernity and Postmodernity (Cambridge: MIT Press, 1992), 100. According to Otto Pöggeler, Heidegger believed this crisis could be "traced back to the alienated civilization of the big cities in which the West was dying." "Heidegger's Political Self-Understanding, "in Wolin, Heidegger Controversy, 210.
13. Richard Bernstein has pointed out that Heidegger, Marx, Weber, and Lukács all develop similar analyses of technology. The New Constellation: The Ethical-Political Horizons of Modernity and Postmodernity (Cambridge: MIT Press, 1992), 100. According to Otto Pöggeler, Heidegger believed this crisis could be "traced back to the alienated civilization of the big cities in which the West was dying." "Heidegger's Political Self-Understanding, "in Wolin, Heidegger Controversy, 210.
14. In 1942, Heidegger suggested that Bolshevism was a variant of Americanism. Martin Heidegger, Hölderlins Hymne "Der Ister" (Frankfurt am Main: Klostermann, 1984), 86. See also Hans Sluga, Heidegger's Crisis: Philosophy and Politics in Nazi Germany (Cambridge, MA: Harvard University Press, 1993), 236.
15. In 1942, Heidegger suggested that Bolshevism was a variant of Americanism. Martin Heidegger, Hölderlins Hymne "Der Ister" (Frankfurt am Main: Klostermann, 1984), 86. See also Hans Sluga, Heidegger's Crisis: Philosophy and Politics in Nazi Germany (Cambridge, MA: Harvard University Press, 1993), 236.
16. Karl Löwith, "My Last Meeting with Heidegger in Rome, 1936, "in Wolin, Heidegger Controversy, 142.
17. "An Exchange of Letters: Herbert Marcuse and Martin Heidegger, "in Wolin, Heidegger Controversy, 162.
18. Karl Löwith, "The Political Implications of Heidegger's Existentialism, "in Wolin, Heidegger Controversy, 172. Löwith claimed this remained hidden under a veneer that suggested religious devotion. The argument presented here suggests that the religious element was more important in Heidegger's thought than Löwith maintains. See also Safranski, Ein Meister aus Deutschland, 297.
19. Karl Löwith, "The Political Implications of Heidegger's Existentialism, "in Wolin, Heidegger Controversy, 172. Löwith claimed this remained hidden under a veneer that suggested religious devotion. The argument presented here suggests that the religious element was more important in Heidegger's thought than Löwith maintains. See also Safranski, Ein Meister aus Deutschland, 297.
20. "In 1933 I had indeed stepped in to say yes to the national and the social, but not at all to the nationalism - nor the intellectual and metaphysical foundations that underlay biologism and the party doctrine." Quoted in Maurice Blanchot, "Thinking the Apocalypse: A Letter from Maurice Blanchot to Catherine David, "trans. Paula Wissing, Critical Inquiry 15 (1989): 478.
21. Kisiel, Genesis, 74. He wrote to Elizabeth Blochmann that "the new life that we want, or that wants to be in us, has given up the desire to be universal, i.e., inauthentic and flat (superficial)." Cited in Safranski, Ein Meister aus Deutschland, 111.
22. Kisiel, Genesis, 74. He wrote to Elizabeth Blochmann that "the new life that we want, or that wants to be in us, has given up the desire to be universal, i.e., inauthentic and flat (superficial)." Cited in Safranski, Ein Meister aus Deutschland, 111.
23. Kisiel, Genesis, 72-73.
24. Safranski, Ein Meister aus Deutschland, 14.
25. Ott, Martin Heidegger, 111.
26. Ibid., 112.
27. Kisiel Genesis, 107.
28. Ibid., 84. See also ibid., 17. The tyranny of the theoretical was at heart of problem, as Lask recognized. Ibid., 57.
29. Ibid., 84. See also ibid., 17. The tyranny of the theoretical was at heart of problem, as Lask recognized. Ibid., 57.
30. Ibid., 84. See also ibid., 17. The tyranny of the theoretical was at heart of problem, as Lask recognized. Ibid., 57.
31. Kisiel, Genesis, 16-17.
32. Ibid., 113.
33. After reading the work of Nietzsche's friend Franz Overbeck, Heidegger concluded that it was the true task of theology to seek the word that could call men back to faith. Gadamer, "Martin Heidegger und die Marburger Theologie, "169. See also Safranski, Ein Meister aus Deutschland, 70.
34. After reading the work of Nietzsche's friend Franz Overbeck, Heidegger concluded that it was the true task of theology to seek the word that could call men back to faith. Gadamer, "Martin Heidegger und die Marburger Theologie, "169. See also Safranski, Ein Meister aus Deutschland, 70.
35. Kisiel, Genesis, 66-67.
36. Gadamer, "Heidegger's Phenomenology, "19.
37. The impact of these lectures and their importance for twentieth-century political philosophy can hardly be overrated. Heidegger's students during this period included Löwith, Gadamer, Arendt, Leo Strauss, Hans Jonas, Horkheimer, Marcuse, Helene Weiss, Jacob Klein, Friedrich Neumann, Eugen Fink, and others. That nearly all of them moved in a direction different than that of Heidegger is important for understanding both their work and the possibilities inherent in the thought of the young Heidegger that the later Heidegger did not pursue.
38. Heidegger interprets Aristotle's psychê as alêtheuein. Franco Volpi, "Being and Time: A 'Translation' of the Nichomachean Ethics?" Reading Heidegger from the Start: Essays in His Earliest Thought, T. Kisiel and J. van Buren (Albany: State University of New York Press, 1994), 199. Scholars have often derided what they take to be Heidegger's idiosyncratic translation of alêtheia, but in translating it as 'uncovering, ' he merely employs the standard translation from earlier German lexicons.
39. Martin Heidegger, Platon: Sophistes (Frankfurt am Main: Klostermann, 1992), 16.
40. Heidegger, Grundbegriffe der aristotelischen Philosophie (manuscript in Marcuse Archive), 8.
41. Ibid., 94.
42. Ibid., 18.
43. Ibid., 6.
44. Ibid., 6, 7, 18, 22.
45. Ibid., 16.
46. Ibid., 23.
47. Ibid., 19.
48. Ibid., 23.
49. Ibid., 37.
50. Ibid., 18.
51. Ibid., 37. However, this fellow feeling of the koinônia cannot be extended to include all humanity because then there is no limit (peras) in this case, and such a limit is essential to establish the community as a community. Ibid.
52. Ibid., 37. However, this fellow feeling of the koinônia cannot be extended to include all humanity because then there is no limit (peras) in this case, and such a limit is essential to establish the community as a community. Ibid.
53. Ibid., 6, 38.
54. Ibid., 48. Contrary to Plato, it is thus not dialectic but rhetoric that is essential to praxis. Ibid., 49. Rhetoric is the way in which phronêsis appears in the public sphere.
55. Ibid., 48. Contrary to Plato, it is thus not dialectic but rhetoric that is essential to praxis. Ibid., 49. Rhetoric is the way in which phronêsis appears in the public sphere.
56. Kisiel, Genesis, 302-3.
57. Platon: Sophistes, 19.
58. Ibid., 21-22;
59. Kisiel, Genesis, 273.
60. Platon: Sophistes, 28.
61. Brogran, "Heidegger's Aristotelian Reading of Plato: The Discovery of the Philosopher, "Research in Phenomenology 25 (1995): 278.
62. Platon: Sophistes, 37.
63. Ibid., 38, 48.
64. Kisiel, Genesis, 305.
65. Platon: Sophistes, 61.
66. Ibid., 71.
67. Kisiel, Genesis, 304.
68. Brogran, "The Place of Aristotle in the Development of Heidegger's Phenomenology, "Reading Heidegger from the Start: Essays in His Earliest Thought, T. Kisiel and J. van Buren (Albany: State University of New York Press, 1994), 218. These terms, of course, play an important role in Being and Time. All of them at one time or another are employed to translate phronêsis.
69. Platon: Sophistes, 53.
70. Heidegger, "Phenomenological Interpretations with Respect to Aristotle: Indications of the Hermeneutic Situation, "Mind and World 25 (1992): 381.
71. Platon: Sophistes, 51-52.
72. Heidegger concludes that Aristotle may not have recognized the significance of his discovery here of the phenomenon of conscience.
73. Platon: Sophistes, 56. Safranski, Ein Meister aus Deutschland, 260-70; Kisiel, Genesis, 305.
74. Platon: Sophistes, 56. Safranski, Ein Meister aus Deutschland, 260-70; Kisiel, Genesis, 305.
75. Platon: Sophistes, 56. Safranski, Ein Meister aus Deutschland, 260-70; Kisiel, Genesis, 305.
76. Platon: Sophistes, 56.
77. Ibid., 95.
78. Brogran, "Heidegger's Aristotelian Reading of Plato, "280.
79. Platon: Sophistes, 124. Or, to put it in other terms, the theoretical life is only a particular form of praxis.
80. Ibid., 59.
81. Ibid., 132.
82. Brogran, "The Place of Aristotle in the Development of Heidegger's Phenomenology, "218-19.
83. Platon: Sophistes, 135.
84. Ibid.
85. Ibid., 145.
86. Heidegger, Grundbegriffe der aristotelischen Philosophie, 125.
87. Platon: Sophistes, 156.
88. Brogran, "Heidegger's Aristotelian Reading of Plato, "278.
89. Platon: Sophistes, 163.
90. Heidegger, Grundbegriffe der aristotelischen Philosophie, 4.
91. Ibid., 15.
92. Platon: Sophistes, 214. Brogran, "Heidegger's Aristotelian Reading of Plato, "275. The path to Being passes not through beings but through the nothing as Heidegger was to make clear in his inaugural lecture in Freiburg, Was ist Metaphysik? (Bonn: F. Cohen, 1929).
93. Platon: Sophistes, 214. Brogran, "Heidegger's Aristotelian Reading of Plato, "275. The path to Being passes not through beings but through the nothing as Heidegger was to make clear in his inaugural lecture in Freiburg, Was ist Metaphysik? (Bonn: F. Cohen, 1929).
94. Platon: Sophistes, 224.
95. Ibid., 225.
96. Ibid., 140.
97. Ibid., 178.
98. Volpi, "Being and Time: A 'Translation' of the Nichomachean Ethics?" 210.
99. Kisiel, Genesis, 161. Stanley Rosen argues that what Heidegger calls Platonism is more properly titled Aristotelianism. The Question of Being: A Reversal of Heidegger (New Haven, CT: Yale University Press, 1993), xxii-xxiii.
100. Kisiel, Genesis, 161. Stanley Rosen argues that what Heidegger calls Platonism is more properly titled Aristotelianism. The Question of Being: A Reversal of Heidegger (New Haven, CT: Yale University Press, 1993), xxii-xxiii.
101. Heidegger, Grundbegriffe der aristotelischen Philosophie, 25.
102. Safranski, Ein Meister aus Deutschland, 198.
103. Heidegger, Grundbegriffe der aristotelischen Philosophie, 70-71. Heidegger sees the norms of everyday life "bogged down in inauthentic tradition and habituation." Heidegger, "Phenomenological Interpretations with Respect to Aristotle, "365.
104. Heidegger, Grundbegriffe der aristotelischen Philosophie, 70-71. Heidegger sees the norms of everyday life "bogged down in inauthentic tradition and habituation." Heidegger, "Phenomenological Interpretations with Respect to Aristotle, "365.
105. Heidegger, Grundbegriffe der aristotelischen Philosophie, 12.
106. Kisiel, Genesis, 347.
107. While this equation of phronêsis with mystical insight may be troubling to those who want to read Heidegger hermeneutically, Heidegger himself would have had no such qualms about this interpretation. Indeed, his goal since at least 1918 had been to attain an understanding equivalent to the mystical insight of thinkers such as Eckhardt.
108. Safranski, Ein Meister aus Deutschland, 207-10. See also Martin Heidegger, Logik als die Frage nach dem Wesen der Sprache (Frankfurt am Main: Klostermann, 1998), 113.
109. Safranski, Ein Meister aus Deutschland, 207-10. See also Martin Heidegger, Logik als die Frage nach dem Wesen der Sprache (Frankfurt am Main: Klostermann, 1998), 113.
110. Martin Heidegger, Die Grundbegriffe der Metaphysik: Welt, Endlichkeit, Einsamkeit (Frankfurt am Main: Klostermann, 1983), 224.
111. It would thus be a mistake to believe that human action is determined in any way by our ordinary historical experience. History itself is rewritten on the basis of this moment of insight into Being itself. As Heidegger argues in his 1934 lectures on logic, that which we determine ourselves for is our task, and this task comes to us out of the future as our destiny. Logik, 127. The revelation of history is thus not like a weather prediction but is available only to those who stand resolutely in the revelation of the question of Being. Ibid., 161.
112. It would thus be a mistake to believe that human action is determined in any way by our ordinary historical experience. History itself is rewritten on the basis of this moment of insight into Being itself. As Heidegger argues in his 1934 lectures on logic, that which we determine ourselves for is our task, and this task comes to us out of the future as our destiny. Logik, 127. The revelation of history is thus not like a weather prediction but is available only to those who stand resolutely in the revelation of the question of Being. Ibid., 161.
113. Theodore Kisiel, "Genealogical Supplements: A Reply of Sorts, "Research in Phenomenology 25 (1995): 245.
114. Heidegger, "Phenomenological Interpretations with Respect to Aristotle, "381.
115. Heidegger, Logik, 120, 160.
116. Kisiel, Genesis, 184.
117. Ibid., 437.
118. Ibid., 306; Brogran, "Heidegger's Aristotelian Reading of Plato, "278.
119. Ibid., 306; Brogran, "Heidegger's Aristotelian Reading of Plato, "278.
120. Kisiel, Genesis, 299.
121. Heidegger, Grundbegriffe der aristotelischen Philosophie, 71.
122. Kisiel, Genesis, 438.
123. Sein und Zeit, 14th ed. (Tübingen: Niemeyer, 1977), 67.
124. Die Grundbegriffe der Metaphysik, 243.
125. Heidegger to Jaspers, 3 April 1933: "As dark and questionable as everything is, so I sense ever more, that we are growing into a new actuality and that a time is becoming old. Everything depends upon whether we prepare the right point of attack for philosophy and help it come to its task." Cited in Ott, Martin Heidegger, 139.
126. As Tom Rockmore does in his "Heidegger on Technology, Nazism, and the Thought of Being, "Research in Philosophy and Technology 13 (1993): 267.
127. "The Self-Assertion of the German University, "in Wolin, Heidegger Controversy, 33.
128. Ibid., 34.
129. Ibid., 35.
130. "The University in the New Reich, "in Wolin, Heidegger Controversy, 45.
131. Ibid.
132. "Declaration of Support for Adolph Hitler and the National Socialist State, "in Wolin, Heidegger Controversy, 51.
133. "Schlageter, "in Wolin, Heidegger Controversy, 41.
134. Ibid., "The University in the New Reich, "45; "Declaration of Support for Adolph Hitler, "51.
135. Ibid., "The University in the New Reich, "45; "Declaration of Support for Adolph Hitler, "51.
136. Ibid., "The University in the New Reich, "45; "Declaration of Support for Adolph Hitler, "51.
137. Safranski, Ein Meister aus Deutschland, 266. This Platonic imagery is not ad hoc but corresponds to Heidegger's reading of and reflection on Plato's Republic at the time.
138. "The Self-Assertion of the German University, "31-32.
139. "National Socialist Education, "in Wolin, Heidegger Controversy, 58.
140. Ibid., 57-58.
141. Ibid., 58.
142. "The Self-Assertion of the German University, "37. Heidegger's knowledge service was consciously in opposition to Jünger's focus on a labor front and a war front. Otto Pöggeler, "Heidegger's Political Self-Understanding, "in Wolin, Heidegger Controversy, 212.
143. "The Self-Assertion of the German University, "37. Heidegger's knowledge service was consciously in opposition to Jünger's focus on a labor front and a war front. Otto Pöggeler, "Heidegger's Political Self-Understanding, "in Wolin, Heidegger Controversy, 212.
144. Safranski, Ein Meister aus Deutschland, 305.
145. "National Socialist Education, "59. See also Logik, 57. Heidegger describes the importance of labor at considerable length in this lecture course. Labor, he argues, is an authentic concretization of the task of the Volk, and it is only through such labor in the context of the Volk that man is able to be Dasein. Ibid., 129, 154. Labor is thus the fundamental connection of man to man, the foundation of our possibility of being with and for others. Ibid., 156. To be without work is to be alienated from things and the world as such; unemployment is thus spiritual destruction. Ibid., 154.
146. "National Socialist Education, "59. See also Logik, 57. Heidegger describes the importance of labor at considerable length in this lecture course. Labor, he argues, is an authentic concretization of the task of the Volk, and it is only through such labor in the context of the Volk that man is able to be Dasein. Ibid., 129, 154. Labor is thus the fundamental connection of man to man, the foundation of our possibility of being with and for others. Ibid., 156. To be without work is to be alienated from things and the world as such; unemployment is thus spiritual destruction. Ibid., 154.
147. "National Socialist Education, "59. See also Logik, 57. Heidegger describes the importance of labor at considerable length in this lecture course. Labor, he argues, is an authentic concretization of the task of the Volk, and it is only through such labor in the context of the Volk that man is able to be Dasein. Ibid., 129, 154. Labor is thus the fundamental connection of man to man, the foundation of our possibility of being with and for others. Ibid., 156. To be without work is to be alienated from things and the world as such; unemployment is thus spiritual destruction. Ibid., 154.
148. "National Socialist Education, "59. See also Logik, 57. Heidegger describes the importance of labor at considerable length in this lecture course. Labor, he argues, is an authentic concretization of the task of the Volk, and it is only through such labor in the context of the Volk that man is able to be Dasein. Ibid., 129, 154. Labor is thus the fundamental connection of man to man, the foundation of our possibility of being with and for others. Ibid., 156. To be without work is to be alienated from things and the world as such; unemployment is thus spiritual destruction. Ibid., 154.
149. "National Socialist Education, "59. See also Logik, 57. Heidegger describes the importance of labor at considerable length in this lecture course. Labor, he argues, is an authentic concretization of the task of the Volk, and it is only through such labor in the context of the Volk that man is able to be Dasein. Ibid., 129, 154. Labor is thus the fundamental connection of man to man, the foundation of our possibility of being with and for others. Ibid., 156. To be without work is to be alienated from things and the world as such; unemployment is thus spiritual destruction. Ibid., 154.
150. "Labor Service and the University, "in Wolin, Heidegger Controversy, 42.
151. "The Call to Labor Service, "in Wolin, Heidegger Controversy, 53.
152. Heidegger, Logik, 153.
153. Ibid., 130.
154. Ibid., 150.
155. Ibid., 163.
156. Ibid., 151, 155.
157. "Declaration of Support for Adolph Hitler, "50.
158. "German Men and Women!" in Wolin, Heidegger Controversy, 47. See also "Declaration of Support for Adolph Hitler, "49, and Logik, 165.
159. "German Men and Women!" in Wolin, Heidegger Controversy, 47. See also "Declaration of Support for Adolph Hitler, "49, and Logik, 165.
160. "German Men and Women!" in Wolin, Heidegger Controversy, 47. See also "Declaration of Support for Adolph Hitler, "49, and Logik, 165.
161. "German Men and Women!" in Wolin, Heidegger Controversy, 48.
162. Ibid.
163. "The Self-Assertion of the German University, "29.
164. Die Grundbegriffe der Metaphysik, 243. Heidegger remarked in 1934 that the question of the world war was not who won but which Volk was able to answer the question of "who we are." Logik, 46. This, in Heidegger's view, is the crucial question, the question of the self, and it points to the Volk and not to the I. Ibid., 52.
165. Die Grundbegriffe der Metaphysik, 243. Heidegger remarked in 1934 that the question of the world war was not who won but which Volk was able to answer the question of "who we are." Logik, 46. This, in Heidegger's view, is the crucial question, the question of the self, and it points to the Volk and not to the I. Ibid., 52.
166. Die Grundbegriffe der Metaphysik, 243. Heidegger remarked in 1934 that the question of the world war was not who won but which Volk was able to answer the question of "who we are." Logik, 46. This, in Heidegger's view, is the crucial question, the question of the self, and it points to the Volk and not to the I. Ibid., 52.
167. "The Self-Assertion of the German University, "34-35. Heidegger suggests that freedom is not merely doing what one wants but taking over the historical task that Being sets out for a Volk through the appropriate organization of the people in a state. Logik, 164.
168. "The Self-Assertion of the German University, "34-35. Heidegger suggests that freedom is not merely doing what one wants but taking over the historical task that Being sets out for a Volk through the appropriate organization of the people in a state. Logik, 164.
169. "The Call to Labor Service, "53.
170. "National Socialist Education, "59.
171. Heidegger remarked in 1934 that the "we" of the authentic community does not have unconditional precedence because there are many decisive things that come from the ruling force and solitude of a single man. Logik, 51. He apparently is thinking here not merely of Hitler but of the violent Greek creators and founders who as creators and founders became apolis. An Introduction to Metaphysics, 152-53.
172. Heidegger remarked in 1934 that the "we" of the authentic community does not have unconditional precedence because there are many decisive things that come from the ruling force and solitude of a single man. Logik, 51. He apparently is thinking here not merely of Hitler but of the violent Greek creators and founders who as creators and founders became apolis. An Introduction to Metaphysics, 152-53.
173. "The Self-Assertion of the German University, "38.
174. "German Students, "in Wolin, Heidegger Controversy, 47.
175. Ibid.
176. Heidegger, Logik, 130.
177. Cited in Ott, Martin Heidegger, 218.
178. Safranski, Ein Meister aus Deutschland, 325-26.
179. "Das Rektorat, 1933-1934, "Martin Heidegger and National Socialism: Questions and Answers, ed. Günther Neske and Emil Kettering (New York: Paragon, 1990), 25. On the surface, this remark seems to be overtly political. Seen in the best possible light, Heidegger may only have meant that there was the necessity for a continuing openness to the question of Being, the question of who we are, in opposition to the ideological closedness that he found in the work of the party ideologues. Logik, 76-77, 121.
180. "Das Rektorat, 1933-1934, "Martin Heidegger and National Socialism: Questions and Answers, ed. Günther Neske and Emil Kettering (New York: Paragon, 1990), 25. On the surface, this remark seems to be overtly political. Seen in the best possible light, Heidegger may only have meant that there was the necessity for a continuing openness to the question of Being, the question of who we are, in opposition to the ideological closedness that he found in the work of the party ideologues. Logik, 76-77, 121.
181. "Letter to the Rector of Freiburg University, "in Wolin, Heidegger Controversy, 63.