Have not had the time to devote to Heidegger. Always get sidetracked on the other existentialists, and find I run out of time and then only get a whif of Heidegger. Could someone give me a brief summary as to what you view as the central tenets of his thinking. Took a course on them all, and we had a good section on him, but then I went senile and forgot it. I'm too busy trudging through Aristotle's Nicomachean Ethics and Satre's Being and Nothingness too pile on any more books.
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Re: Heidegger
Thu, April 1, 2004 - 1:04 PMtry a book called "Heidegger for Beginners." whenever i took a course in a topic i was hazy on, those "for Beginners" books helped. i did read it and it did help me in my existentialism course, but that was a few years ago, and not a student of Heidegger, I can't really give you any other info. duhhhh...
hope that helps!
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Re: Heidegger
Thu, April 1, 2004 - 7:35 PMWhat I view as the central tenets of Heidegger's thinking are:
1) Human being and the nature of definition are incompatible. Therefore, human being cannot be defined.
2) In order to understand being, there must be a being which when interpreted will illuminate being. That being is Dasein, Heidegger's word for Human being.
3) All questions are seekings that already contain what is sought for. E.G. in asking, "What is being?" we already have an understanding of being.
4) Consciousness is not neccessary to carry out a lot of human tasks. In fact, consciousness occurs only when things are broken, i.e. not at hand.
5) The unity of the knower and the (un)known is the pre-condition of dualism.
6) The question of being can be used to de-structure philosophical systems. -
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Re: Heidegger
Mon, April 5, 2004 - 5:52 PMOtto Poggeler wrote a book called Martin Heidegger's Path of Thinking, which is a very, very good history of his thought.
Many of his writings after Being and Time were not long - Basic Writings of Martin Heidegger is a good collection. It includes many of his most significant short works spanning his career.
I believe Heidegger he had many things to say that are worth considering - particularly in Being and Time. He's a mixed bag, though, and sometimes his prose becomes quite tedious. -
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Re: Heidegger
Tue, April 6, 2004 - 2:16 AMAfter "Being and Time" I think you must read "Holzwege" (Paths of Wood), a collection of essays in many ways and matters, like his interpretation of sacred poetry of Hölderlin, Rilke and others...; the roofs of western philosophy; the wide vision of thinking in hard times--the desert grows--; and, ultimately, the most and brilliant exposition of dead metaphysic!
If you take care about nihilism, don't forget "Nietzsche", in two volumes..., but this book later! -
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Re: Heidegger
Tue, December 14, 2004 - 11:43 AMI like Heidegger, although he uses a lot of unnecessarily complex words (although a lot of that is just translation) He would be easier to read if they just kept some of the words in German like they do with Dasein. (zuhanden instead of "ready-to-hand" etc..") He also interprets words in their German segments, takes them apart and then uses them to define the word. This doesn't translate at all into english, so we lose a lot of meaning.
My suggestion is bring a good German dictionary when you read Heidegger, or read him in the original German. (for a German philosopher his German is actually not too complicated) -
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Re: Heidegger
Tue, December 14, 2004 - 11:43 AMOh and I wouldn't recommend reading his lectures on Nietzsche, he tries to cram Nietzsche into his own understanding of the world, and it's just a big mess -
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Re: Heidegger
Wed, December 29, 2004 - 8:45 PMI don't think it's so big a mess, in fact, it's some of Heidegger's most concise and clear writing. Whether or not the over all point he is trying to make is correct or not is something else, but to just disscount so rich a philosophical work with some insipid little remark, seems like I should reply this so that your post doesn't stand unaddressed. Heidegger has a deep understanding, more developed than most before and since him, of Nietzsche's thought. He made some judgements on this thought, which we, after taking into real consideration the issues at stake, can of course choose to agree or disagree with... but it always tends to annoy me when people like us (non-philosophers and only as-smart-as them-to ourselves type) try to degrade a work in so careless and pointless a way... sorry to single you out though we all do it... just don't diss on Will to Power as Art or I'll have get serious on dat ass. -
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Re: Heidegger
Thu, December 30, 2004 - 10:09 AMI don't see anything in Mike's post that suggests he was dismissing Heidegger's work on Nietzsche in a pointless or careless way.
Many commentators who are intimately familiar with both Heidegger and Nietzsche believe that Heidegger's interpretation of Nietzsche is a lot more Heidegger than Nietzsche. That is certainly my perspective.
Does that mean Heidegger's Nietzsche volumes are totally without merit? No - but then no one said they were. I agree that the Nietzsche volumes are not a good place to start in understanding Heidegger.
I don't consider myself a 'non-philosopher', by the way.
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Re: Heidegger
Thu, June 30, 2005 - 3:41 PMHeidegger took pre-Socratics like Parmenides quite seriously. We might benefit byasking how and to what extent/context he did. We might also do well to remember that he never forgets what was asked by somany philosophers since Parmenides, regarding being: why are there beings (existents) at all, instead of nothing
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Re: Heidegger
Thu, December 30, 2004 - 10:42 AMamen to that...
he seems to relate the idea of beings being adrift in this reality...unable to drop anchor on anything like definitions or forms or any of that goodness...
heard he was hooked up with nazis some how...but renounced it later...dunno..never got that far into him -
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Re: Heidegger
Thu, December 30, 2004 - 5:20 PMI think that it was hard to be anyone in Germany during the War and not be associated with the Nazis. -
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Re: Heidegger
Thu, December 30, 2004 - 5:32 PMyeah, history can paint with a broad brush -
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Re: Heidegger
Thu, December 30, 2004 - 6:18 PMIt's also hard to be a person caught in this world's darker times and act in a way that you are proud of later.
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Re: Heidegger
Fri, December 31, 2004 - 11:43 AMHeidegger never renounced the Nazi party. He objected that they were not as philosophically radical as he was.
Essentially that means that because he felt that the German language had some privileged facility with articulating Dasein's being-in-the-world and being-towards-death that German nationalism (in the cultural sense) and the antipathy towards foreign and cosmopolitan influences (such as Jews) were justified and necessary, he backed the Nazis. The only criticism of Nazi ideology I recall him articulating in any of his books is that the leaders had not confronted the meaning of technology as a way of interpreting Being. He never made statements against either genocide or military expansionism, and in an interview published postumously, he equated the Holocaust with the post-WWII deportation of German populations from Eastern European nations that had been under Nazi occupation.
It was several years after the end of WWII before the de-Nazification committies allowed him to teach again at the university due to his vocal support of Hitler and the extent to which he aided in the persecution of Jew colleagues in the 1930s.
He definitely hooked up with the Nazis far more than he had to. -
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Re: Heidegger
Fri, December 31, 2004 - 11:48 AMSo the falling from great intellectual and artistic heights didn't just happen to the nation, but to the people as well, including intellectuals? That's interesting to know.
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Re: Heidegger
Fri, December 31, 2004 - 4:16 PMdid not know that
thanks
-Felonius -
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Re: Heidegger
Sun, January 2, 2005 - 11:22 AMI don't care what he did in life, his philosophy was still genius -
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Re: Heidegger
Sun, January 2, 2005 - 12:39 PM> I don't care what he did in life,
> his philosophy was still genius
That's precisely why his politics are so troubling. Most of the German intelligensia that supported the Nazis have been largely forgotten. Heidegger, on the other hand, has been terribly influential on philosophy, theology, psychology, social criticism, literature, etc.
The result is that no one who takes him seriously in any context can't help but have a complex relationship to his thought. -
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Re: Heidegger
Mon, January 3, 2005 - 12:47 AMIf one believes Nietzsche's claim that philosophy is first and foremost a statement of psycholgy - an expression of its author's will to power - than the life of a philosopher is relevent to understanding their philosophy. -
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Re: Heidegger
Mon, January 3, 2005 - 12:49 AMI was thinking something along those lines, but I couldn't express it properly. I need to read more.
Thanks for saying what I could not Barnaby! -
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Re: Heidegger
Mon, January 3, 2005 - 1:39 PMHeidegger had a longtime affair and friendship with a Jewish woman though, so I doubt he ever seriously believed Nazi idiology, at least their antisematism -
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Re: Heidegger
Mon, January 3, 2005 - 6:44 PM> Heidegger had a longtime affair and
> friendship with a Jewish woman
Heidegger had an affair with Hannah Arendt when she was a student of his. It was certainly over by the time she graduated and their relationship, like the relationship with all of his Jewish students was seriously strained when he joined the Nazi party. (It is notable that the students of his that made the greatest scholarly contributions were Jewish.)
Hannah Arendt was largely responsible for rehabilitating Heidegger to the public, largely by downplaying his involvement with Naziism, and attributing it to political naîveté. Up until that point, Heidegger had been largely dismissed as a Nazi intellectual in the English speaking world-- and just another existentialist-- so why not read one with less reprehensible politics?
Arendt had her own agenda behind rehabilitating Heidegger:
1.) Tossing Heidegger into the rubbish heap of intellectual history due to his politics would be a loss to philosophy simply because of the interesting questions he posed and the new avenues of inquiry he had opened.
2.) Arendt's own philosophical work, notably "The Human Condition" and "The Life of the Mind" owed a lot to Heidegger's own thought and in her mind simply would not be fully appreciated without an understanding of Heidegger's work.
Arendt knew full well that Heidegger had been a dedicated member of the Nazi party, but knew her own audience in the post WWII era was not yet prepared to forgive his trangresses.
> I doubt he ever seriously believed
> Nazi [ideology], at least their [antisemitism]
Make no mistake. Heidegger was a Nazi, just not the same sort of Nazi that Adolf Eichmann was. His German nationalism was a linguistic and philosophical nationalism. Only German had an essential relationship to the disclosure of Being. French and English philosophical traditions hid Being and were the languages of modernism and the technological world picture. Jews were a people with ties to no land and no western language, agents of the bourgeoise and the corrupting influence of French and English thought and Soviet Bolshivekism. He just wasn't the sort of antisemite who believed in race-- it was all about metaphysics for him. -
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Re: Heidegger
Mon, January 3, 2005 - 8:11 PMok, well then. I'll take your word for it. I still like him though -
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Re: Heidegger
Mon, January 3, 2005 - 8:38 PMHow about this:
Heidegger's Nazism makes him more intriguing, though you probably don't want to follow too closely in his footsteps, as one might end up a Nazi as well.
Nitsche said something along the lines of (I know you all are going to hate me for not getting the wording right): If you stare too long into the darkness, the darkness starts to stare into you.
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Re: Heidegger
Wed, January 5, 2005 - 3:11 PMHeidegger would insist both in his earlier project of "Fundamental Ontology" and his latter "History of Metaphyics" (These are not titles of books, but the specific concerns of "the Early Heidegger" and "Later Heidegger) that the metaphysical systems of a given civilization in a given historical era say are indicative of that era, and even of the individual thinker.
Indeed, Heidegger, who claimed to be an authentic thinker, would state that his philosophy is not only revealing of the the crisis of the Western world in the twentieth century but of his own individuality.
It gets very complex at this point-- but essentially it goes back to his conception of authentic and inauthentic being. For him, some philosophers, Isaac Newton, Bishop Berkely, and Rene Descartes, are ones he specifically mentions (note their nationalities) as merely articulating the technological world view of their eras-- and are thus, inauthentic. For Heidegger, they only articulate thoughts within the horizons of their milleau. On the other hand, just as authentic existence is one that grasps one's own mortality, and thus one's own limits, authentic philosophy is one that grasps the limits of thinking-- so Heidegger would label as authentic philosophers, himself, Heraclitus, and few others.
So for Heidegger, his joining the Nazi party was never an error, and never going along with the masses, his was an authentic call for radical action backed by radical thought. To the extent that he ever articulates criticism of the Nazis it is that they did not become a Heideggerian party. -
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Re: Heidegger
Wed, January 5, 2005 - 3:19 PMI'm sure he was a pretty stubborn guy. Did he usually retract or admit wrongdoing in any areas? (I don't know, that's why I'm asking) -
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Re: Heidegger
Wed, January 5, 2005 - 4:08 PMMy understanding is that Heidegger never once apologized for his aleigence to Nazism.
I think Heidegger interpreted his own politics with a lot of metaphysical mumbo-jumbo, but at the end of the day his politics were as pedestrian as they were reprehensible. And is it any wonder? He consistently refused to interrogate problems of ethics, so naturally his thinking on ethics was extremely weak. It cast a long shadow over his work.
In the History of Metaphysics he floated a half-baked argument that Germany was ontologically-privileged as a nation on the basis of its being a 'middle kingdom' between east and west. And he continued to argue that German and Greek were the great cultures of the world, despite his wholesale ignorance of most non-European ways of thinking. His aggrandizing arguments were pretty pathetic, and really boil down to the kind of flag waving that everyone else was doing.
That being said, I still think MH's contribution was very valuable. Being and Time was a very important book for me in my 20s.
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Re: Heidegger
Wed, January 5, 2005 - 7:15 PM> Did he usually retract or admit
> wrongdoing in any areas?
He was a middle aged philosophy professor during the Third Reich. The only wrongdoing one can link to him is the way he treated Jewish colleagues and students when it became politically expedient to be an antisemite.
The issue, after the war was over, was that he had been sufficiently committed to the ideology of Naziism that he was deemed unfit to teach in the Universities of German Federal Republic until well into the 1950s. As both Barnaby and I have pointed out, he was ever so willing to create ontological justifications for German/Aryan nationalism, antisemitism, and military expansionism.
There were plenty of academics who simply stayed out of politics. Heidegger clearly did not. -
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Re: Heidegger
Wed, January 12, 2005 - 8:38 PMWell, let me begin with what a pleasure it is to rejoin this masculine string of thought about a nazi... has there been one woman who has joined in yet???? Maybe that's Heidegger's fault too. After rereading my earlier post I want to clarify that I meant no offense to Mike, or at least don't now - it was merely the off handed manner with which you dismissed a book filled with so many ideas. Heidegger set out to understand Nietzsche better than Nietzsche had understood himself. If this sounds ridiculous to you, or someone, explain why instead of just calling it that and pretending you've instantaneously proven yourself more insightful than heidegger with so insightless a critique. Barnaby, my good man, hats off to you on the philosophy gig, how's that working out? Didn't mean to insinuate that you weren't a philosopher, it was more a confession I spread out too generally, but best of luck to you with that. Ian you know a hell of a lot about everyone's favorite nazi no question - I'm almost a little reticent trying to call into question any of your assertions, you write with such authority as if you damn well might have known the bastard. Discussion of Heidegger's invovlement with the nazi movement, in order to be slightly more adequately understood, ought to be situated within his immersement in the philosophy of Plato in the late 20s early 30s where he became put under the spell of the allegory of the cave. He was actively seeking for a philosophy that could become political, he wanted to lead his nation away from the shadows and into the light he had discoevered in the small cabin where he subjected himself to Thought. The nazi revolution was for him a revolution of Being: Dasein, the chance for Dasein to reinterpret itself in light of the new horizons now surrounding it (or not surrounding it, ça depend). The whole epsiode fits quite easily into the story of the man so blinded by his own ideals and desires failed to see who he was dealing with - a story of Faustus. Should he have known better? Go ahead and moralize, it all counts for nil anyway. In my opinion heidegger was a real son of a bitch, and if I were a student of his I'd of probably delighted in seeing him trip if his shoelaces got somehow tied together. But I don't like how we talk about the philosophy of philosophers as though it were the weather, where what is more important is who has the bigger doppler system, the heavier brain, the more books, the fanciest way with words... how much does Heidegger or Nietzsche or any of these old thinking books really count in these conversations. Just clarifying? 'Oh, I guess Heidegger was a nazi and it does matter for his philosophy," then what? I'm in a detached mood from my thoughts now, which seems a more proper way to think, instead of letting our egos do the bulk of it. It also seems to me that if we really opened ourselves up to the depth of Heidegger's philosophy our discussion of him would focus severly less upon his political affiliations and more around the abyss all authentic thought revolves around. It's disapointing to see such profound ideas listed like recipes to TV dinners... i know, just trying to spread knowledge... make aware... why be a rain cloud, or not even that... You all appear older than me. Maybe ideas dry out and one is no longer held beneath the charm or affect and merely clings to the remnant of having once been, and perhaps my frustration with such a type of thinking springs from my fear that the same thing might happen to me, and I've chosen the safety of this isolated inconsequential internet identity posting thing-a-m-jig as the target for such apprehension... but that still has nothing to do with whether I'm right or wrong... just like heidegger being a nazi has nothing to do with whether his assertions that 'the meaning of Being is Time,' or 'pure thinking is poetic,' are right or wrong, and isn't that the more interesting thing to think about, to write about, to stake our egos on? Maybe not, but it sounds like it should be, no? While learning about Heidegger as a Nazi can offer us biographical insight into him as a man, or even perhaps added consideration as to certain aims of his philosophy, it can neither negate nor affirm as right or wrong the validity of his statements, to portend that it could would be lazy thinking: "he would think that, he was a....": and just like that we've shut ourselves off to thought. -
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Re: Heidegger
Thu, January 13, 2005 - 8:52 AMI was just saying that I like Heidegger, I think he had a lot of important and insightful things to say reguardless of his less than 3 year association with the Nazis, but I think he tried too hard to interprit Nietzsche's philosophy in the context of his own. I think that anyone who reads his lectures on Nietzsche, escpecially his interpritation of The Birth of Tragedy will see that. If this was some scholarly journal or whatever maybe I would elaborate on that more (I have written a paper on it, and it's my understanding that there is a debate going on in the largery philosophical community about the issue, so I'm not the only one who believes this) but instead it's a tribe on a shitty internet community. I had no idea I would be butting heads with the leading authorities on both Nietzsche and Heidegger.
So, whatever. I'm not offended by what you said. I just think that maybe we're taking ourselves too seriously here, as all philosophers and students of philosophy tend to do! -
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Re: Heidegger
Thu, January 13, 2005 - 10:06 AMI understand what you're saying mike. This isn't any sort of scholarly journal, it's a place to share ideas, and it's not very productive of me to try and limit the type of conversation or start 'butting heads' with others. My comments are aimed at the type of thinking, not the people. I realize you weren't invested in your statement about Heidegger, that it was off the cuff and a small remark to help others better acquaint themselves with him. alora, i appreciate your response. Maybe it'd also be worth pasting your paper here to the group???? This is german philosophy, how ever much of a stupid internet tribe, and ideas can be transmitted through it. I think it is fair to say about Heidegger's book on Nietzsche being more about Heidegger than Nietzsche, but a Heidegger inextricably linked to Nietzsche's task of overcoming the old metaphysics of occidental philosophy. Therefore, it is not so much one over the other, as the overwhelming "objective" (uh oh) (as begun by Nietzsche) to finish it off or show why it can't be... but does Heidegger manage to adequately do so? -
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Re: Heidegger
Thu, January 13, 2005 - 11:21 AMwell now I'm embarassed. I think if I was to share my paper I might have to re-examine some things first. You bring up a lot of good points that I would have to address (assuming I stand by my original belief to begin with) It could be that if I look at it again I'll discover that maybe I'd overstated my position too much (I do tend to do that)
It's not like he didn't have any good points at all, in fact I think the majority of his 5 statement's on Nietzsche's philosophy of art were close or just needed some adjusting. (in my opinion anyway)
Reguardless, I'm glad we're talking about this again instead of the whole Nazi thing. -
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Re: Heidegger
Thu, January 13, 2005 - 1:01 PMAhhhh... now we're away from the nazi thing. I went to my bookshelf and pulled out a biography of Heidegger's by Rudiger Safranski. There is an episode in here worth our consideration that I'll write out for the betterment of our whole tribe...
"Heinrich Barth, the brother of the great theologian, had introduced his report on Heidegger's lecture, "The Work of Art," [a lecture Heidegger gave in Zurich in April 1936]in Neue Zurcher Zeitung with the words: 'Obviously we should regard it as an honor that Heidegger delivers a lecture in a democratic state, seeing that - at least for a time - he was regarded as the philosophical spokesman of the new German. Many people, however, still remember that Heidegger dedicated his 'Being and Time' in "admiration and friendship" to the Jew Edmund Hussel and that he forever linked his Kant interpretation with the memory of the half-Jew Max Scheler. The former in 1927, the latter in 1929. Most people are not heroes - not even philosophers, though there are exceptions. Once cannot therefore expect a person to swim against the tide; yet a certain obligation toward one's past enhances the respect for philosophy, which, after all, is not only knowledge but at one time was also wisdom."
Emil Staigner, then still a Privatdozent, had reacted angrily. Barth, he claimed, being unable to make anything of Heidegger, had issued a "political warrant" in order to denounce his philosophy. But Heidegger, he wrote, stood "alongside Hegel, alongside Kant, Aristotle and Heraclitus. And once this is recognized, there may perhaps still be regret that Heidegger ever accepted that occasion, just as it is always tragic when the spheres are confused - yet one will not be deflected from one's admiration, any more than one would be deflected from one's respect for the 'phenomenology of the spirit' by the thought of the Prussian reactionary." To which Heinrich Barth retorted that it was impermissable "to separate the philosophical and the human, thinking and Being, by abysses." In his conversation with Heidegger, Karl Löwith declared that he could not agree either with Barth's politcal attack or with Staigner's defense; he himself "believed that Heidegger's partisanship for National Socialism lay in the essence of his philosophy." Heidegger agreed "without reservation" and pointed out that his concept of "historicity" was the basis of his political engagement.
"Historicity," in Heidegger's sense, opens up a limited horizon of options within which philosophy, if it hopes to be "in control of its time," then moves. Heidegger had regarded the revolution of 1933 as an oppurtunity to break out of the fatal context of modern "machinations." And even though he had by then begun to see things differently, he still maintained to Löwith that the oppurtunity of a new beginning had not finally been lost: "one simply had to hold out long enough." Even so, he admitted to some disapointment with political developments, though he immediately blamed the "educated" and their hesitant attitude for the fact that the new beginning had not come up to its early promise. "If these gentlemen had not been too refined to get involved, then everything would be different; but instead, I am entirely alone now.""
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Re: Heidegger
Fri, January 14, 2005 - 4:48 AM> what a pleasure it is
> to rejoin this masculine
> string of thought [...]
> has there been one
> woman who has joined
> in yet?
In this era, one can question what Heidegger offers a female philosopher. If one were to read Heidegger's philosophy in an attempt to learn about what it is to be human, one would never realize that humans have families, fall in love (or conversely, into hate), have sex, are gendered, or experience desire.
It's not as if philosophers never discussed these things until the 1960s. Plato certainly discussed eroticism and gender. Hegel, though his work is generally sexless, at least devotes a sizable portion of his Phenomenology and _Philosophy of Right_ to family relations. Kierkegaard, Nietzsche, and Freud made such things central to their thought.
I would have to agree with most that Heidegger's position on Nietzsche says more about H. than N. Not only does he rely far too heavily on "The Will To Power", a work that little resembles anything Nietzsche wished to publish under that title, but he evades everything that Nietzsche made central to his thought: That is, metaphysics itself is a type of propaganda that rationalizes or moralizes the relationships in a given civilization and even the various elements within one's own body-- and as such, distinctions between man and woman, Christian and Jew (and even Catholic to Protestant) are fundamental to the propping up of this metaphysical system-- this is exactly why Nietzsche's "Genealogy of Morals" is also a genealogy of god-- rather than positing God as the origin as theologians do, or debunking superstition as many Enlightenment thinkers did, Nietzsche suggested that God comes out of any number of base emotions: revenge upon one's enemies, self hatred, disgust at one's own body, etc.
One could speculate what Nietzsche would have said about Heidegger. There is much that N. would find interesting, but he would likely think of H. as another self loathing Christian metaphysician. -
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Re: Heidegger
Mon, February 14, 2005 - 10:16 PMHello All,
I've been in this tribe for a bit, but haven't had a chance to really read the posts until now.
Ian, I'm curious what you mean by asking what Heidegger offers a female philosopher. I understand that he doesn't offer explicit thoughts on families, love, gender, desire, etc. despite being concerned with humans as they exist in the world and with others. However, as I'm sure you know, women philosophers are not automatically concerned with these matters within philosophy either. For those that are, I think phenomenology is quite a powerful way to approach these subjects. Even those who critique Heidegger (and most of the rest of western philosophy for that matter) for forgetting "feminine" issues should recognize that Heidegger helped open philosophy up to questions of otherness and the lived experience.
Heidegger's Nazism poses an interesting, yet not uncommon, problem for women philosophers because women in philosophy have to engage its history as one of exclusion at best and misogyny at worst. So I find that I have often had to ask whether the ideas can be separated from the person, or the good ideas from the terrible ones, etc. I had a crisis at one point, when I was the deepest into Heidegger's ideas I've been, and decided that his Nazism was too much for my allegiance to his thought. I've softened from that position, mostly because I simply find too much philosophical wealth in his work, and because I think it's really important to recognize how uncomfortably related ideas, politics, and character are. While it is dangerous to not ask how Heidegger's philosophy is implicated in his political choices, it is also dangerous to dismiss him for these very reasons as well.
As an interesting aside, in the Chinese philosophical tradition (what I'm working in now), any philosopher worth listening to is also a sage. The philosopher's personal, ethical behavior is a determinate factor in whether their ideas are considered at all. -
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Re: Heidegger
Tue, February 15, 2005 - 8:05 AMI think dwelling on Heidegger's one year in the Nazi party (before completely falling out with them) is counterproductive. I've studied a lot of his main writings, and nothing in his study of Being has anything to do with politics, let alone Nazism. The guy's only crime was to say after the war that the Halocaust was allowed by the technical enframing of our society. Well, wasn't it? It was certainly the ultimate reduction of humans to numbers.
Heidegger's study of Being is important to everyone, man or women, no matter who they are. If you reject his thoughts because of one fraction of his past then you're missing out on some great philosophy. I may not care for his interpritation of Nietzsche, but I think his philosophy is indispensible. -
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Re: Heidegger
Tue, February 15, 2005 - 8:06 AMthat was just a general statement, it wasn't intended as a rebuttle to the previous post... -
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Re: Heidegger
Tue, February 15, 2005 - 10:35 AMHey Mike
Heidegger is a profound and important thinker. It would be nice if his Nazism were so easily dismissed, but it is simply not possible.
>>I've studied a lot of his main writings, and nothing in his study
>>of Being has anything to do with politics, let alone Nazism.
That is not what Heidegger himself strenuously asserted during the war years. In Introduction to Metaphysics, written in 1943 I believe, Heidegger argues that German language and culture is uniquely suited to the problem of Being. He argued that its position as a 'middle country' between the mediterranean and northern Europe gave it an intrinsic ontological significance (!). Also, Heidegger saw Germany as uniquely understanding and maintaining the great Pre-Socratic legacy throughout his career.
It is impossible to ignore that he was recapitulating the core Nazi party line in his work. We can wish this ugly issue away, but again, Heidegger himself claimed it was important. How do we dismiss that?
One might argue he was simply protecting himself by expediently mouthing platitudes. Why then, did he never address this issue or apologize for his statements in the subsequent forty years of his life? And how did Karl Jaspers manage to continue his life and work without supporting the Nazis? We can't give him a pass on that account.
I would further add that his refusal to devote a single word to ethics in his voluminous work is a truly deafening silence. As a philosopher with an intense interest in engaging with issues of historical importance, he surely was well-aware that ethics is a corenerstone of philosophy. Plato's Socrates argued that problems of ethics and problems of ontology collapse into one-another. Heidegger wrote copiously on Plato's ontology. How could he miss it?
Something funny is going on here, and it doesn't take Sartre to smell the reek of mauvais fois. -
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Re: Heidegger
Tue, February 15, 2005 - 11:34 AMI won't pretend to know about all of the details of Heidegger's life or his association with Nazism, but I treat it the same way as I would any philosopher connected with some kind of disagreeable (to me) beliefs. I analyze what he said and take it at its value. Now, if he argued that Germany was in a unique historical position I don't see that as any different then a French philosopher arguing that France under Napoleon was in a unique historical postition, or a Russian philosopher under communism... etc. That's just my opinion though.
I did want to talk about this:
"As a philosopher with an intense interest in engaging with issues of historical importance, he surely was well-aware that ethics is a corenerstone of philosophy."
In his essay "The end of philosophy and the task of thinking" (a later work, granted) he said that traditional philosophy (including ethics, apparently) or 'Metaphysics' as he called it, had been realized in cybernetics, and it has come to its completion. He asks his readers to be open to other ways of thinking that might crop up in the future. (so if ethics is the cornerstone of philosophy, to him it would be the cornerstone of something that has reached its completion)
Maybe he didn't address ethics because he simply thought that everything that's ever going to be said about it has already been said? He seemed to want to talk about things that very few people have talked about already. Maybe he didn't feel like he had anything else to add to that field.
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