Download Heidegger's Volk : between National Socialism and poetry by Heidegger, Martin; Heidegger, Martin; Phillips, James PDF

By Heidegger, Martin; Heidegger, Martin; Phillips, James

In 1933 the thinker Martin Heidegger declared his allegiance to Hitler. Ever when you consider that, students have requested to what volume his paintings is implicated in Nazism. to deal with this question appropriately includes neither conflating Nazism and the ongoing philosophical undertaking that's Heidegger's legacy, nor absolving Heidegger and, within the approach, turning a deaf ear to what he himself referred to as the philosophical motivations for his political engagement. you will need to identify the phrases on which Heidegger aligned himself with nationwide Socialism. at the foundation of an premature yet not at all unheard of realizing of the venture of the German humans, the thinker first joined yet then additionally criticized the circulate. An exposition of Heidegger's perception of Volk consequently can and needs to deal with its advantages and deficiencies as a reaction to the iconic deadlock in modern political philosophy of the issue among liberalism and authoritarianism.

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Extra resources for Heidegger's Volk : between National Socialism and poetry

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Insofar as it is grounded in an understanding of Being as presence, the mediation of the universal and the reified notion of the people it supports are of an entirely other order than the struggle and communication associated with Heidegger’s notions of destiny and the Volk. It is only in the cessation of both struggle and 26 Introduction communication, in the cessation of its understanding of ecstatic temporality, that Being-with is able to be seduced by its ahistorical image in the mediation of singular and universal.

It is as though, having been bundled under the rubric of National Socialism, whatever in Heidegger’s thinking challenges the universal could ipso facto be dismissed. To put it at its bluntest: Auschwitz again becomes a means of silencing minorities, since the argument that, with an air of probity, expends itself on the nationalism of genocide slyly takes in every configuration of the social field that would contest its identification in Habermas’s neo-metaphysics. The question concerning the historical essence of a people is the question of the validity of the validity-claims that transcend space and time—as such it is suspect for Habermas.

The revolutions of 1789 and 1933 are thus not so much popular uprisings as inscriptions of the people in traditional logic. In both cases, the people was formulated in terms of a universal or type: in the French Revolution, it became a power of legitimation over each individual and in comparison with which, in the eyes of the Terror, each individual was, as an individual, automatically in the wrong: the individual must die so that the nominalist thesis of the reality of individuals and nonexistence of universals might be reversed.

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