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On Heidegger's Nazism and Philosophy
... constraining the influence of mental prejudices (van Manen, 2014). Rockmore (2011) argued that Immanuel Kant (1724Kant ( -1804 holds the position of the first great phenomenologist, whose work was fulfilled by Hegel "but inaugurated by Plato" (Luft, 2012, para. 1). ...
... 1). The basis for Rockmore's (2011) stance lies in Kant's epistemological constructivist views that veered from representationalist epistemology. Kant argued for a distinction between noumena, the thing-in-itself (Ding an sich) and phenomena, things as they are in our perception (Atlas, 1964;Kant, 1781Kant, /2021. ...
... We would be remiss if we failed to mention Heidegger's tarnished legacy due to his affiliation with Nazism. His support for the Nazi movement tainted his philosophy and caused decades of debate among scholars (e.g., Rockmore, 1992). Researchers can only speculate as to the personal and social factors which may have drawn Heidegger to the public Nazi cause (e.g., Stolorow et al., 2010). ...
... Victor Farías (1989) focuses in his book Heidegger and Nazism on Heidegger's early career and his role as the University of Freiburg's vice-chancellor. Tom Rockmore (1997) in his book On Heidegger's Nazism and Philosophy discusses Heidegger's rectoral address, the Beiträge zur Philosophie (1936)(1937)(1938), and the works on Nietzsche and Hölderlin. He also discusses in one chapter the connection of Nazism and technology in Heidegger's works. ...
... […] Given the disturbing revelations contained in the Black Notebooks, any discussion of Heidegger's legacy that downplays or diminishes the extent of his political folly stands guilty, by extension, of perpetuating the philosophical betrayal initiated by the Master himself". Tom Rockmore, author of On Heidegger's Nazism and Philosophy (Rockmore 1997), welcomes Trawny's book, but somewhat disagrees with its conclusions: Trawny "thinks Heidegger had a kind of private anti-Semitism, which was only revealed in the second half of the 1930s in his seinsgeschichtlicher Antisemitismus [onto-historical anti-Semitism], whereas I think that the anti-Semitism was there all the time and was visible for anyone who wanted to look" (Rockmore 2014). ...
... political and philosophical positions are non-overlapping (Heidegger the man and Heidegger the thinker), that Heidegger only adhered to Nazi ideology during a short period while he was the University of Freiburg's Rector in 1933/34, that he defended Jews, and that he conceptually opposed Nazism (for an overview of such arguments see: Rockmore and Margolis 1989, x;Rockmore 1987, 3-7). Some of the books on the topic of Heidegger and Nazism, such as the ones by Farías (1989), Rockmore (1997), and Faye (2009), have deconstructed these myths. It is not unlikely that Heideggerians even after the publication of the Black Notebooks will come up with defensive arguments similar to the ones made earlier or will extend such lines of thought. ...
“Heidegger is the petty bourgeois of German philosophy, the man who has placed on German philosophy his kitschy night-cap […] When I see that even super-intelligent people have been taken in by Heidegger, […] I feel sickened to this day. […] Heidegger used to hold court at Todtnauberg and at all times would allow himself to be admired on his philosophical Black Forest plinth like a sacred cow. […] They made their pilgramages, as it were, into the philosophical Black Forest, to the sacred Martin Heidegger and knelt down before their idol”
--- Thomas Bernhard
Abstract:
In spring 2014, three volumes of the Schwarze Hefte (Black Notebooks), Heidegger’s philosophical notebooks, were published in the German edition of his collected works. They contain notes taken in the years 1931-1941 and have resulted in public debates about the role of anti-Semitism in Heidegger’s thought.
This article asks: What are and should be the implications of the publication of the Black Notebooks for the reception of Heidegger in the study, theory, and philosophy of media, communication, and technology? It discusses Theodor W. Adorno’s and Moishe Postone’s contributions to the critical theory of anti-Semitism and applies these approaches for an analysis of Heidegger’s Black Notebooks.
The analysis shows that the logic of modern technology plays an important role in the Black Notebooks. The paper therefore also re-visits some of Heidegger’s writings on technology in light of the Black Notebooks. There is a logical link between the Black Notebooks' anti-Semitism and the analysis of technology in Being and Time and The Question Concerning Technology. The first publication provides the missing link and grounding for the second and the third.
Heidegger’s works have had significant influence on studies of the media, communication, and the Internet. Given the anti-Semitism in the Black Notebooks, it is time that Heideggerians abandon Heidegger, and instead focus on alternative traditions of thought. It is now also the moment where scholars should consider stopping to eulogise and reference Heidegger when theorising and analysing the media, communication, culture, technology, digital media, and the Internet.
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... This is pertinent given that Heidegger was a member of the Nazi Party (NSAP) until its dissolution, made antisemitic statements in his writings, and barely acknowledged the Holocaust (Davidson, 1989), however, his version of phenomenology allowed him to view this period of his life simply as a phenomenon of its time without moral implication. Heidegger did not apologise and did not express regret for his actions during the remainder of his life (Rockmore, 1991). ...
... In contrast, a Husserlian approach enables the researcher to critically reflect on the phenomenon described thus helping to recognise and resist the influences of political agendas such as those outlined above. The debate about how much Heidegger's political beliefs influenced his philosophy is widely debated, ranging from not at all to completely (see Rockmore, 1991). Nevertheless, Heidegger's Nazism raises important political and ethical issues related to his philosophical and phenomenological positions that cannot be ignored by those drawing on his work. ...
Purpose: Phenomenology has a long tradition as a qualitative research method in the social and health sciences. The application of phenomenological methods to understand lived experiences and subjectivities offers researchers a rich tapestry of methodological approaches, often however, the availability of these methods to researchers is tempered as a result of inflexible ideas regarding their use. This article highlights the uniting features between approaches.
Methodology: The paper begins by offering a brief overview of the two traditions within phenomenology; the descriptive and interpretative approaches and traces the development of each one. It then presents an overview of the commonalities shared by both approaches in with particular reference to the philosophical and methodological cohesion between them.
Findings: Frequently, the literature fails to focus on how these methodologies can be used together, and instead foregrounds the ontological and methodological differences between them. While an overview of some of the more vociferous debates within phenomenology are included and acknowledged, the paper calls for a focus on the shared goals of the phenomenological project.
Originality: This article aims to illustrate that, while recognising differences, the two phenomenological traditions have more in common that unites them, and argues that once this is applied pragmatically, a multiplicity of phenomenological traditions are available to researchers.
... The critical nature of their connection is significant because Heidegger was, infamously, a public supporter of Nazism during his short period as Rektor of Freiburg University, and subsequently never offered a clear public account -or recantation -of his views and actions. This silence, combined with the difficulty and apparent antihumanism of his works, prompted widespread debate concerning the relationship between Heidegger's thought and politics that crystallised into two broad positions (Rockmore, 1992;Wolin, 1993). Those who admire Heidegger's philosophy tend to regard his political activities of the 1930s as evidence of poor judgement and worse character that are not connected with either the content or the significance of his philosophy. ...
Critical overview of the contributions of H-G Gadamer to contemporary political philosophy.
... g. Rockmore 1991 andWolfson 2018). However, Heidegger conceived of Nazi Socialism as a potential vehicle for the implementation in practice of his philosophy precisely because the lack of moral obligations was equal to more "freedom" in research: Heidegger's fundamental ontology had both political and social implications; in short, it was "negative and morally destructive" (Olson 1994: 7). ...
Published in NotaBene, 59, 2023: http://notabene-bg.org/read.php?id=1419
Our contemporaneity is marked by what is called "global boundary situations". Karl Jaspers introduced the concept of "boundary situation" to designate situations in which the individual confronts the ultimate limit between what can possibly be known and what cannot be known at all. This is the limit of one's worldview, which suffers a dysfunctional failure. Through one's authentic failure, as a shock to one's fundamental ground, one is nonetheless granted the opportunity to adapt and to self-reeducate. Classically, boundary situations were defined as individualistic, but now are placed and interconnected into a global inter-subjective plane, giving rise to a single global boundary situation. In the current paper, my intention is to use as a lesson the interaction, both personal and professional, between Martin Heidegger and Karl Jaspers, the two "fathers" of German existentialism, which resulted in a complete breach of communication, manifested as inauthenticity, loss of being and betrayal of reason, in order to illustrate how it, in fact, in the spirit of political philosophy, could elucidate the anamneses of the present-day relationship between politics and philosophy, as well as the political discourse effected during global boundary situations and its efficiency. As philosophers, Heidegger and Jaspers were very successful; in the political sphere, they both failed to achieve what was an imperative then, namely: a successful quest for a new German identity and a rejuvenation of the German universities. Neither did they succeed in developing a shared philosophical and/or political project. The text is divided into two parts. Both thinkers failed in their endeavors, which were individualistic, and they did not benefit from their personal friendship and professional academic relationship as a possibility to improve and to augment their ideas and thus alter the results of the practical implementation of these very ideas.
... Among these writings, those of Farias are the most forceful and furious. Then followed the publications of Nolte (1992), Pöggeler (1990), Rockmore (1991), Sluga (1993), Wollin (1993. Not to be forgotten is the media hype generated by the publication of Heidegger's so-called "Black Notebooks" from 2014 to the present day. ...
From a biographical description made by the German thinker Martin Heidegger of the Spanish thinker José Ortega y Gasset, this article sets out to explore how Heideggerian philosophy requires a tragic condition for its development and promotion. The first part of the article attempts to justify why Heidegger’s thinking would fit harmoniously within Ortega’s description of Spanish culture and his vision of death. The notion of death is approached as a cultural and philosophical problem of great relevance in order to understand the being-in-the-world of a specific society or nation. In our case, we try to show that Ortega’s description of Spain as a philosophical and cultural problem at least coincides with the phenomenological-existential description that Heidegger develops in Being and Time. In its second part, through Heidegger’s dialogue with Hölderlin, an attempt is made to show how this tragic need for philosophising continues in Heidegger’s work. Finally, it concludes by leaving the reader with a question: was Heidegger a Southern-Spanish thinker?
... Je Heideggerjeva filozofija s konca dvajsetih in začetka tridesetih prispevala kakršenkoli relevanten delež k zgodnji izgradnji, privlačnosti in ukoreninjenju nacistične ideologije (Gay 2001, 81-84)? Je bil vpliv morda predvsem obraten -je Heideggerjeva misel nepovratno »kontaminirana« z nacizmom (Rockmore 1992)? Ali pa gre pri nosilnih stebrih Heideggerjeve filozofije za snov, v kateri lahko le na silo iščemo povezave z najtemnejšimi platmi nacionalsocializma (Escudero 2015, 40)? ...
The Black Notebooks [Schwarze Hefte] are personal notebooks that Heidegger wrote from the beginning of the 1930s to the end of the war. The first notebook has been lost, but transcripts of the next fourteen, which originated in the decade 1931–1941, were published in 2014 in three consecutive volumes of the philosopher’s Gesamtausgabe (more recently, further notebooks up to 1970 have been published). Their publication triggered a new wave of public polemics about his Nazism and anti-Semitism. This paper evaluates Heidegger’s multistage and multilayered relationship to Judaism and National Socialism, and the most prominent modern interpretations of that relationship, especially in light of the Black Notebooks. Among such readings, some of the most profound and lucid are those of the editor of the German edition of the Notebooks, Peter Trawny, and the Spanish philosopher Jesus Adrian Escudero. Many early reactions to the first publication of the notebooks were characterized by a combative outrage that was not supported by serious study and understanding of the material in question. This paper studies the reasons why that initial, sensationalist reaction stimulated precisely the opposite effect from what might be expected: Instead of jeopardizing Heidegger’s well-established place in the Western philosophical canon, the controversies of 2014 triggered a kind of renaissance of interest in his life and work.
... No importa la tecnología particular de la que estemos hablando, ni el contexto social e histórico en que estas se desarrollen, todas tenderán a someter a la humanidad, convirtiéndola en objeto de control y simple reserva de energía. Las circunstancias y características particulares de cada tecnología son eclipsadas y consideradas meros accidentes frente a estos rasgos definitorios, a tal punto que para Heidegger no hay diferencia entre las técnicas agrícolas modernas y las utilizadas en el genocidio nazi (Rockmore, 1992). Como señala Feenberg, "el argumento de Heidegger está desarrollado en un nivel tan alto de abstracción que literalmente no puede discriminar entre electricidad y bombas atómicas, técnicas agrícolas y el holocausto" (Feenberg, 2013, 20). ...
El pesimismo tecnológico es una perspectiva que, desde mediados del siglo XX, se popularizó tanto en círculos intelectuales como en la cultura popular, convirtiéndose en una de las maneras más comunes de pensar la tecnología. En el presente trabajo caracterizaremos el estilo de pensamiento esencialista, mostrando de qué manera permea dicha perspectiva de la tecnología, dotando a esta de autonomía y considerándola una fuente intrínseca de consecuencias nefastas, tanto para la sociedad como para la naturaleza. Se hará una reconstrucción histórica de la perspectiva esencialista, caracterizando su formulación en el pensamiento filosófico de Aristóteles. A partir de allí, se indagará en el modo en que la perspectiva esencialista se despliega frente a la tecnología tanto en círculos académicos como en la cultura popular. Sobre el final, se expondrá el caso de los organismos genéticamente modificados (OGM) como un espacio de debate donde podremos ver el estilo de pensamiento esencialista movilizado.
... Okuma kültürü gibi Nazizm ideolojisi üzerine de çok sayıda akademik çalışma gerçekleştirilmiştir (Kirchheimer, 1941;Dülffer, 1976;Mason, 1977;Taylor, 1981;Wagner, 1981;Farias, 1989;Paskow, 1991;Herf, 1993;Dunlop, 1996;Rockmore, 1997;Young, 1998;Herkommer, 2008;Geyer ve Fitzpatrick, 2009;Kuhl, 2002;Eley, 2013;Patel ve Reichardt, 2016;Zakić, 2017). Bu çalışmalarda da: Collingwood (1940), Hansen (1981), Nazizm ve Faşizm'i; Loomis ve Beegle (1946), Nazizm'in kırsal alanlarda yayılmasını; Sternhell (1973), Frosh (2015), antisemitizm ve Nazizm'i; Stein (1988), Nazizm'in köklerini; Fischer (1991), Harsch (1993), Hamilton (2003), Campbell (2004), Häberlen (2013), Falter (2014), Nazizm'in yükselişini; Berman (1992), Herman (2001), Yahudiler ve Nazizm'i; Weindling (1993), ulusal birleşme ve Nazizm arasında sağlık, ırk ve Alman siyasetini; Davidson (1997), Nazizm'in doğuşu ve yükselişini; Ian (1997), Stalinizm ve Nazizm'i; Geary (2002), Hitler ve Nazizm'i; Kirk (2002), Nazizm ve işçi sınıfını; Mühlberger (2003), Nazizm'in sosyal temellerini; Stone (2003), İngiltere'deki Nazizm'e tepkileri; Forti (2006), ırkçılık ve Nazizm'i; Stuart (2006), sosyalizm, milliyetçilik ve Nazizm'i; Neumann (2009), Nazizm'in yapısı ve pratiğini; Giles (2014), Nazizm ve öğrencileri incelemiştir. ...
... Esas dudas se remontan al escándalo político -el llamado "Caso Heidegger"-que desembocó en la publicación de los trabajos pioneros de Derrida (1987), Farías (1987, Lyotard (1988) y Ott (1989) en torno a la implicación de Heidegger con el nacionalsocialismo. A estos primeros trabajos sobre la dimensión política de la obra heideggeriana, le siguieron los de Nolte (1992), Pöggeler (1990), Rockmore (1991), Sluga (1993), Young (1997) y Wolin (1993, entre otros. A la luz de este escándalo se tomó conciencia de que Heidegger ya no puede ser leído de la misma manera y que sus lazos con el nacionalsocialismo eran innegables. ...
... Barash, on the other hand, who gives an extremely nuanced and far broader reading of Spengler's philosophical concerns than most, ends by concluding that most of the possible points of similarity between (early) Heidegger and Spengler are more apparent than real (Barash, 2003). Rockmore (1992) and Zimmerman (1990), to my mind, come closest to capturing the commonalities of thought I have outlined in this paper. Both focus on the technological dimension central to both Spengler and Heidegger and note that, for both, the decline of the West was connected with the increasing technologisation of existence. ...
Spengler’s work is typically represented as speculative philosophy of history. There is good reason, however, to consider much of his thought as preoccupied with existential and phenomenological questions about the nature and ends of human existence, rather than with history per se. In this paper, Spengler’s work is considered in comparison with Heidegger’s history of Being and analysis of technological modernity. It is argued that Spengler’s considerable proximity to much of Heidegger’s thought compels us to reconsider the nature and scope of Spengler’s philosophical project.
... The range of existing interpretations of the statements on Nazism in the Contributions is conveniently indicated by the titles of Vietta 1989 andRockmore 1992. The fifth chapters of both books discuss the Beiträge. ...
... Prior to this, Levinas had witnessed Heidegger's professed affiliation with National Socialism as a University Rector and thus distanced himself from Heidegger's thought. For Levinas and many others who study Heidegger, the question of an ethical stance in relation to approaching and understanding his work remains an important and valid issue to address, particularly given further historical findings about Heidegger's complicity and involvement in Nazi activities in the early-mid 1930s, and how these relate to other biographical details, including Heidegger's long-term relationship with prominent Jewish thinker Hannah Arendt, his later difficulties with depression and a suicide attempt, amongst other things (see Farias, 1987;Rockmore, 1991;and Wolin, 1991, for example). ...
In this article I discuss the concept of relationality from a philosophical perspective. I focus, in particular, on the philosophy of Martin Heidegger, exploring how his relational concepts of worldhood, being-with, solicitude, and Befindlichkeit were central to his early philosophy, before he extended his ideas and related them to psychotherapy in his later work. I then proceed to focus on the work of other philosophers, influenced by Heidegger, who developed and extended his relational ideas further. In particular, I discuss Hans Georg Gadamer's notions of Horizon and Dialogue, Paul Ricouer's notion of Dialectics with Otherness, and the writings of Emmanuel Levinas and Jacques Derrida concerning Otherness, Difference, and Ethics. I develop this philosophical discussion as a foundation for further consideration of the relevance of relational ideas in philosophy to the domains of developmental psychopathology and clinical approaches in the field of psychotherapy. © 2015, Copyright © Division 32 (Humanistic Psychology) of the American Psychological Association.
Ελληνικά/Greek
Το παρόν κείμενο παρουσιάζει ένα νέο ηθικό πλαίσιο για τις σημερινές και μελλοντικές τεχνολογικές κοινωνίες. Παρά τον πολλαπλασιασμό των μελετών στο πλαίσιο των Σπουδών Επιστήμης και Τεχνολογίας, καθώς και των κριτικών φιλοσοφικών προσεγγίσεων της τεχνολογίας, η επιρροή του τεχνολογικού ντετερμινισμού παραμένει ισχυρή σήμερα εκτοπίζοντας από το πεδίο της τεχνολογίας τις ηθικές κρίσεις. Στο παρόν κείμενο, υποστηρίζω την ενσωμάτωση μιας φιλοσοφίας της τεχνολογίας που αμφισβητεί τον τεχνολογικό ντετερμινισμό ως προϋπόθεση για τη διατύπωση μιας συνεκτικής ηθικής σήμερα. Υποστηρίζω ότι οι πολλά υποσχόμενες ηθικές θεωρήσεις διανοητών όπως ο Hans Jonas και η Corine Pelluchon, αν και εξαιρετικής σημασίας, δεν δίνουν την απαιτούμενη έμφαση στην ηθικοποίηση των τεχνολογικών σχεδιασμών ή στην πολιτικοποίηση της τεχνολογίας. Το επιχείρημά μου αποκτά και πρακτικό έρεισμα, λόγω της ανάδυσης σήμερα των «ανοικτών τεχνολογιών» που λειτουργούν στο πλαίσιο των παραδειγμάτων των «κοινών» και της προσέγγισης «ηθικής εκ σχεδιασμού». Αυτές οι εξελίξεις, υποστηρίζω, υπόσχονται την προώθηση των οραμάτων που περιγράφουν φιλόσοφοι όπως ο Peter-Paul Verbeek και ο Andrew Feenberg. Κεντρικός στόχος του κειμένου είναι η πρόταση διεύρυνσης και ενίσχυσης των σύγχρονων ηθικών θεωριών, όπως εκείνες του Jonas και της Pelluchon μέσα από το πρίσμα μιας φιλοσοφίας της τεχνολογίας, η οποία ενσωματώνει την ηθική παρέμβαση σε ανοικτούς τεχνολογικούς σχεδιασμούς που παραδοσιακά θεωρούνταν ντετερμινιστικοί και κλειστοί.
Αγγλικά/English
This paper presents a new ethical framework for contemporary and future technological societies. Despite the proliferation of studies in the field of Science and Technology Studies, as well as critical philosophical approaches to technology, the influence of technological determinism remains strong today, displacing ethical judgments from the realm of technology. In this paper, I argue for the integration of a philosophy of technology that challenges technological determinism as a prerequisite for articulating a coherent ethical stance in the present.
I contend that while the ethical considerations of thinkers such as Hans Jonas and Corine Pelluchon are of exceptional significance, they do not place sufficient emphasis on the moralization of technological design or the politicization of technology. My argument gains practical grounding in light of the emergence of "open technologies," which operate within the paradigms of "the commons" and the "ethics by design" approach. I argue that these developments hold the potential to advance the visions described by philosophers such as Peter-Paul Verbeek and Andrew Feenberg.
The central objective of this paper is to propose the expansion and reinforcement of contemporary ethical theories, such as those of Jonas and Pelluchon, through the lens of a philosophy of technology that integrates ethical intervention into open technological designs—traditionally considered deterministic and closed.
For a long time, technology was considered a specialised area of applied science that did not stimulate profound philosophical questions. Simultaneously, philosophers were often left out of discussions shaping important aspects of technological development due to their association with overly theoretical, “ivory tower” perspectives. Despite the evolution of the “philosophy of technology,” especially following the empirical turn, a divide still persists between the realms of philosophy and technology. This paper aims to help bridge this divide by highlighting some of the intellectual and pragmatic outcomes that can result from a philosophical exploration of technology-related issues. The objectives of this paper are, hence, two-fold. First, to demonstrate how integrating the technological dimension into philosophical investigations can reinvigorate various branches of mainstream philosophy, and second, to show how an applied philosophy of technology can enrich the conceptual and normative aspects of technological design and policymaking. Finally, the paper delves into some of the challenges and limitations that philosophers may face when addressing normative issues surrounding technology.
Written in as a multidisciplinary book, this text is a foray into the linguistic principles of Martin Heidegger. He is a philosopher who has exercised a major influence especially during the 20th century. He is one who has contributed to many fields in the realm of philosophy of which the field of language is no exception. The primary aim of this book however, is to appraise Martin Heidegger's linguistic legacy. Thus, this research focused on examining not only his notion of language but his adoption of language (that is, his writing style or technique) in his works.
O objetivo deste artigo é analisar o espaço ocupado pelos "direitos do homem" no sistema filosófico de Alfred Rosenberg. No Pós-Guerra, muitos autores - como Hannah Arendt, Hans Kelsen e Karl Popper - argumentaram que o totalitarismo político seria uma consequência do "totalitarismo filosófico", isto é, da tentativa de criar um modelo teórico capaz de abarcar todas as esferas da existência humana. O culto ocidental à razão teria conduzido a Europa ao fascismo, rejeitando o pluralismo e a diversidade cultural. Contudo, nenhum dos autores que desenvolveram essa abordagem se ocuparam de uma análise aprofundada da filosofia produzida por intelectuais nazistas, durante o Terceiro Reich. É preciso questionar como filósofos nazistas compreendiam o humanismo, o racionalismo, e a tensão entre universalismo e relativismo cultural. A leitura dos escritos de Rosenberg — o mais influente filósofo da Alemanha nazista — refuta a tese segundo a qual o totalitarismo derivaria da pretensão universalizante do pensamento ocidental. Rosenberg é relativista e antiintelectualista, e sua defesa teórica do nazismo se desenvolve a partir de uma crítica aos "direitos humanos" e, de forma geral, à busca filosófica por categorias metaempíricas que poderiam funcionar como referência para toda a humanidade.
In recent years the phenomenological approach to bioethics has been rejuvenated and reformulated by, among others, the Swedish philosopher Fredrik Svenaeus. Building on the now-relatively mainstream phenomenological approach to health and illness, Svenaeus has sought to bring phenomenological insights to bear on the bioethical enterprise, with a view to critiquing and refining the "philosophical anthropology" presupposed by the latter. This article offers a critical but sympathetic analysis of Svenaeus' efforts, focusing on both his conception of the ends of phenomenological bioethics and the predominantly Heideggerian means he employs. Doing so reveals certain problems with both. I argue that the main aim of phenomenological bioethics as set out by Svenaeus needs to be reformulated, and that there are important oversights in his approach to reaching this end. I conclude by arguing that to overcome the latter problem we should draw instead on the works of Max Scheler and Hans Jonas.
Martin Heidegger je svoje branje Sofoklove Antigone razgrnil v dveh znamenitih sklopih predavanj na Univerzi v Freiburgu; prvi sklop, ki ga je študentom predstavil leta 1935, je osemnajst let pozneje s popravki in dopolnitvami objavil v knjigi Uvod v metafiziko (Einführung in die Metaphysik); drugega, ki ga je naslovil Hölderlinova himna »Ister« (Hölderlins Hymne »Der Ister«), je lahko leta 1942, sredi vojne vihre, podal le v okrnjeni različici, v natisnjeni celoti pa je svetovni javnosti postal dostopen šele leta 1984.
Članek preučuje razloge, zakaj je razkritje Heideggerjeve druge obravnave Antigone – ki s prvo vzpostavlja intriganten interpretativni kontrast – odigralo ključno vlogo v osrednjem filozofskem projektu Tineta Hribarja in s tem v širši slovenski recepciji mita o Antigoni od druge polovice osemdesetih let do danes.
This chapter is devoted to the analysis of Heidegger’s “spiritual Nazism” after the publishing of the Black Notebooks in which his latent expression leads to the open anti-Semitism but also to the criticism of the metaphysical framework of modernity in which ideologies and politics (liberalism, Bolshevism, and Nazism) are the last proof of the end of the modern era and preparations for the “second/other beginning” of history. In this consideration of Heidegger and his “spiritual Nazism”, I introduce the notion of metapolitics. Metapolitics determined gap worlds or what we call in-between thinking about the formation of the new world and the power structure. Heidegger represents the paradigm of the ethical-political defeat of the twentieth-century thinking of confronting the total evil policy of German Nazism.
Bu makale, Heidegger’in uzun soluklu Nietzsche okuması sonucunda dile getirdiği düşünülen “Nietzsche beni mahvetti!” sözü üzerine bir araştırma sunmaktadır. Heidegger neden böyle bir serzenişte bulunmuş olabilir? Onu böylesi bir çöküntü ya da yorgunluğa götüren neden ne olabilir? Heidegger Nietzsche’nin felsefesini hangi amaçla yorumlamaya başlamıştır? Yorumlarının başlangıcı ve sonu arasında bir değişim söz konusu mudur? Bu tarz sorular eşliğinde Heidegger’in Nietzsche okumasına Heidegger’de yarattığı etki bağlamında yaklaşmak mümkündür. Heidegger’in bu sözü sarf ettiği varsayılırsa, Nietzsche’yle yüzleşmesinin sonuçlarını açığa çıkarmak gerekecektir. Heidegger Nietzsche’de metafizik, sanat, politika, bilgi, bilim, din gibi konular üzerinde yoğunlaşmıştır. Heidegger Nietzsche’yi doğru anlamak gerektiği noktasında oldukça ısrarcıdır. Ona göre Nietzsche’yi anlamak yirminci yüzyılı ve sonraki yüzyılları doğru anlamak açısından önemlidir. Nietzsche’nin felsefesini tam olarak anlayabilme girişimi Heidegger’in 1936-1950 yılları arasındaki çalışmalarında yer alır. Bu sürecin Nietzsche gibi kapalı bir filozofu anlamak açısından uzun ve sıkıntılı geçtiği söylenebilir. Öyle ki, Heidegger hem kendi felsefe yapma tarzından hem de Nietzsche’nin felsefesinin zorluğundan kaynaklı farklı düşünceler öne sürmüştür. Sonuç olarak Heidegger için Nietzsche’yi yorumlama süreci pek kolay bir süreç olmamıştır.
In contrast with the distorted and romanticized images reproduced by far-right narratives, we argue in this study that the constructive ideals of "nation" held by Italy's Giuseppe Mazzini and Turkey's Ziya Gökalp, from two later examples of European nationalism, could fit into what might be called a "proto-modernism" within nationalism theories. It is proposed that both Mazzini and Gökalp went through ideological transformations that made them firm opponents of German Romanticism and ardent believers of the Enlightenment , as shown in their non-exclusionary approaches to nationalism. They both rejected essentialist (religious, ethnic, racial, etc.) rationales for the backwardness of their respective countries and maintained the necessity of constructing nations that would initially provide civic equality among citizens and then aim at normative equality among nations at the civilizational level. In that sense, our analysis finds four fundamental similarities between Mazzini and Gökalp with regard to their national ideals: loyalty to the principles of the Enlightenment, national self-determination, civic-legal equality among citizens, and normative equality among all nations.
Heidegger 1936-1940 yılları arasında Nietzsche üzerine dersler ve seminerler verir. 1961 yılında ise bu çalışmalarını Nietzsche adında kitaplaştırır. Orijinali iki ciltten oluşan bu eserin ilk bölümünde Heidegger Nietzsche’nin varlık tarihi bakımından önemini ve yerini belirlemeye çalışır. Bu bölümde Nietzsche pre-Sokratik düşünceye uzanan ve sonrasında unutulan Varlık sorununu canlandıran bir düşünür olarak Heidegger’in takdirini toplar. 1937’den sonra Heidegger olumlayıcı Nietzsche yorumunu terk eder ve ona karşı eleştirel bir tavır alır. Burada Heidegger Nietzsche’nin felsefesinde Varlık sorununun hiç olmadığı kadar insanın uzağına düştüğünü ve her şeye değer biçen düşünce tarzının diğer varolanlarla birlikte insanı da nesneleştirdiğini iddia eder. Son tahlilde Nietzsche’nin felsefesi bir yıkım metafiziği halini alır. Bu doğrultuda makale, Heidegger Nietzsche’yi yorumlarken neden iki farklı bakış açısı geliştirmiştir, iki farklı Nietzsche ifadesi içinde hangi düşünceleri barındırır, bu bağlamda Heidegger’in Nietzsche yorumunu anlaşılır kılmak için nasıl bir yol izlenmelidir gibi sorulara yanıt arayacaktır.
This book explores the phenomenon of data – big and small – in the contemporary digital, informatic and legal-bureaucratic context.
Challenging the way in which legal interest in data has focused on rights and privacy concerns, this book examines the contestable, multivocal and multifaceted figure of the contemporary data subject. The book analyses "data" and "personal data" as contemporary phenomena, addressing the data realms, such as stores, institutions, systems and networks, out of which they emerge. It interrogates the role of law, regulation and governance in structuring both formal and informal definitions of the data subject, and disciplining data subjects through compliance with normative standards of conduct. Focusing on the ‘personal’ in and of data, the book pursues a re-evaluation of the nature, role and place of the data subject qua legal subject in on and offline societies: one that does not begin and end with the inviolability of individual rights but returns to more fundamental legal principles suited to considerations of personhood, such as stewardship, trust, property and contract.
The book’s concern with the production, use, abuse and alienation of personal data within the context of contemporary communicative capitalism will appeal to scholars and students of law, science and technology studies, and sociology; as well as those with broader political interests in this area.
In Part 1, we situate Dugin’s interpretation of Heidegger in relation to the better known, broadly left-liberal approaches to interpreting Heidegger’s thought, stressing Dugin’s unusual focus on the German thinker’s “middle” or Nazi-era texts, and showing how this periodizing optic affects Dugin’s culminating reading of Sein und Zeit and its key axiological notion of authenticity (Part 1). Part 2 examines Dugin’s appropriation of Heidegger’s radically pessimistic, trans-epochal critique of Western thought, centring around his striking reading of the esoteric notion of the “fourfold” or Gewiert. In this account, the essence of reality itself, the “crosshairs” of the fourfold, is provocatively depicted by Dugin as war, Polemos, Kampf, or Krieg, following the Heidegger of 1933–1936. In a move which echoes Heidegger’s own post-1938 relativizations of all distinctions between Nazism, liberalism and socialism – as well as the Shoah and mechanized agriculture – the Russian thinker hence ends by obviating any distinctions between liberal or democratic and totalitarian regimes, war and peace, and genocide and consumerism. All must be overcome in the “another beginning” destined for the new Russia, if it has the ears to hear.
In a 1977 interview with Frederick Olafson, Marcuse denied that any aspect of Heidegger’s philosophy was redeemable, suggesting that its latent Nazism was clear to him ‘ex-post’. This tiny phrase raises a significant problem for Heideggerian scholarship: the equivocal nature of hindsight’s seeming clarity. Playing with the notion of disenchantment, I retrace Marcuse’s disenchantment with Heidegger, from the Olafson interview to their 1947–8 exchange of letters, to Marcuse’s little-known ‘German philosophy, 1871–1933’ and finally to Being and Time itself, to argue that Heidegger’s theory of death and guilt provides an answer to the problem of the ex-post: a way in which we can recreate from beginning to end the disenchanting story of how Heidegger’s Nazism informed his thought, yet still retrace from end to beginning the way in which Heidegger’s thought was fertile philosophical territory in the first place.
Friedrich Nietzsche's idea of eternal recurrence has confounded generations of thinkers. This article enters the fray by treating recurrence as an invitation to develop a radically new approach to metaphysics itself. I develop the argument by analyzing the place of recurrence in the work of Heidegger and Deleuze. By framing recurrence as an illustration of Nietzsche's core metaphysical commitment, Heidegger provides the crucial point of entry for this argument. However, while Heidegger regards that return to metaphysics as a weakness, the Deleuzean reading makes clear that it should instead be seen as the final creative possibility. The element of recurrence that makes it the ‘highest formula of affirmation’ is its metaphysics, understood now to be a metaphysics of difference. This reading is essential if we hope to respond to the nihilism of modernity without descending into chaotic despair or defaulting to redemptive violence.
The idea of a critical theory has colonized the consciousness of academia, and become an integral part of the pursuit of higher knowledge. Competing ideas have thereby become standard bearers in that critical theory acts as a measure of true understanding and/or social rank in institutional settings.
The only problem, however, is that many of the distinct – and competing – theories similarly answering to the description raise two related questions – namely, ‘what is a critical theory?’ and what is ‘critical’ about the ‘theory’ (or theories) in question? The idea of a critical theory is not only itself subject to criticism, it also remains open to questioning and contestation. The following research provides an answer by questioning what has traditionally been taken as given. It addresses a perceived lack in the literature regarding the idea’s standard and/or truth- bearing and interrogates the relation between thought and language in (a) critical theory. The thesis explores the problematic connection between criteria and critique, or the distinct ways in which the relation between thought and language directs contested ideas of a critical theory. It does this by taking each’s measure through competing ontological standards of measurement and evaluation. The relation between the problem of the criterion and the question of being therefore becomes integral.
The problem of the criterion invariably calls into question the rationality of any given ontological scheme and boundary line. Specifically, if a critical reason is to determine the ontological status of ‘beings’, it is forced to acknowledge the way a criterion may itself determine the quality or state (being) of the very objects (boundaries, qualities, relations) in question.
The thesis primarily considers the critical theories of Derrida, Lyotard and Habermas via the circle of understanding. Heidegger and Gadamer pave the way towards the idea of a critical theory via hermeneutics’ conception of the circular relation between thought and language. The thesis moves towards Derrida, Lyotard and Habermas to follow the distinct ways in which the circle calls itself into being and/or question. The thesis's contribution to scholarship is twofold 1) to recall the problematic of hermeneutics as a critical methodology and 2) to act as a stimulus for future research into the question of the direction of fit between thought and language: to what extent do they direct (inform, perform) each other within the circle of understanding?
The aim is to rethink the hermeneutical circle via a consideration of the critical theories in question. The approach is performative in that the competing critical theories are interpreted as parts that form a complex whole, and are understood (questioned) with respect to each other. The critical theorists prove to be ‘critical’ in the following way: in prioritizing linguistic parts over a complex whole – Derrida (the syntactic), Lyotard (the semantic) and Habermas (the pragmatic) – the corresponding critical theories return us to the circle in conflicting ways. The conflict of interpretations directs our questioning accordingly: in what ways do the related moving parts bring forth and/or hold back the complex whole being questioned? We argue that the critical issue between them is a normative conception of our practical and/or linguistic identities (moral being). The methodological approach to the circle therefore serves a critical function in that it is performed (enabled and directed) through the very idea(s) in question.
Heidegger, sem dúvida, foi um dos maiores pensadores do século XX e escreveu uma das maiores obras filosóficas de tal século; porém, esta envergadura intelectual não o impedira de tomar decisões políticas reprováveis e nem mesmo blindou seu pensamento e obra do antissemitismo corrente, capilarizado e acentuado com o advento da subida ao poder do nacional-socialismo na Alemanha. O que pode levar um pensador da envergadura intelectual de Heidegger, já conhecido à época por sua opus magna Sein und Zeit, à de modo consciente, radical e determinado colocar sua própria filosofia à serviço do nacional-socialismo e a cultuar a figura de um dos maiores facínoras da história? Neste trabalho procuraremos compreender o fenômeno tecnocientífico como um elemento a partir do qual Heidegger enxerga a “grandeza” do nacional-socialismo. Procuramos apontar para os elementos presentes nas análises de Heidegger sobre Técnica e ciência que se constroem gradativamente direcionando-se para o antissemitismo e atrelamento de seu projeto filosófico com o nazismo. Pretendemos uma contribuição á uma compreensão do envolvimento de Heidegger com o nacional-socialismo a partir de uma análise de seu pensamento sobre o fenômeno tecnológico.
Este estudio gira en torno de un texto de Heidegger perteneciente a los Cuadernos negros en donde el filósofo explica en qué consiste el "desarraigo" de la "cultura" y "espíritu" alemanes (y occidentales). Poniendo en relación su antisemitismo con la crítica a la metafísica como olvido del Ser.
This chapter focuses on one of the common fallacies in Western philosophy called 'Reductio ad Hitlerum (RAH)'. RAH is a species of the reductio ad hominem genre of logically fallacious reasoning. It is clear that ad hominem arguments, such as RAH, may be understood as “fallacies of relevance”. The most notorious example of the RAH in philosophy is the association of Martin Heidegger with Hitler and the Nazi Party. The RAH makes it seem as though philosophically critiquing the Cartesian worldview or providing proofs of valid inference in a formal logic course would be tantamount to being desirous of perpetrating the Holocaust. Thus, the logical question regarding the truth‐value of Heidegger's philosophical claims is separate from the moral question of whether actions perpetrated by “Nazis”, or in the name of “Nazism”, were evil.
This essay analyses the role of religion in the Black Notebooks in the context of Heidegger’s evolving attitude to both Christianity and Nazism. The introduction summarizes Heidegger’s developing theology and later counter-theology of the 1910s and 1920s, which converges (as I have argued elsewhere) on the formulation of an ‘eschatology without eschaton’ in Being and Time’s central concept of being-unto-death. The first main part presents and analyses the strong anti-Christian polemics of the Black Notebooks in their biographical, institutional and philosophical contexts. The second part examines Heidegger’s evolving attitude to the role of National Socialism vis-à-vis this critique of Christianity, focusing on competing appropriations of nineteenth-century secular apocalypticism by neo-Fichteans, Nazis, and Heidegger himself. The third part discusses his reconfiguration of eschatology in more detail, delineating its continuities with and departures from Being and Time’s being-unto-death.
With the publication of Martin Heidegger’s Black Notebooks, it has become impossible to avoid Heidegger’s anti-Semitism. There has been the expected controversy with Heideggerians on the defensive and the philosopher’s detractors condemning his work outright. But there has been little serious exploration of the matter aside from several recent works. This article builds on this literature on Heidegger’s anti-Semitism and concludes that an anti-Semitic narrative lies at the heart of Heidegger’s history of the oblivion of Being as nihilism. Moreover, Heidegger adopts the narrative framework set up by Friedrich Nietzsche in On the Genealogy of Morality. In the end, we assert that Heidegger advocates a kind of war against Judaism that seeks to eradicate the Jewish influence in the western tradition. Heidegger’s ‘metaphysical’ anti-Semitism aims to overcome the nihilism of the ‘Jewish Christian’ revenge [Rache] against death, a nihilism that has evolved into the technological effort to make everything secure.
This paper problematizes Heidegger’s relationship with National Socialism in order to discuss how it stems from certain blindness in his own thinking. By focusing on the Black Notebooks, especially the volume that corresponds to the 1930s, we will analyze Heidegger’s critical position on Being and Time and his new intellectual inclinations, so that the horizon of sense be clarified in which Heidegger takes over factual political positions as rector of the University of Freiburg. So, we attempt to point out that both his philosophical approach and his political stance obey to a single context of problematics: both time and its historical political translation as destiny. From this primacy of time, we will investigate how Heidegger’s philosophy is led to a neglect of the immediate. Finally, this lability will be referred as the reason which explains that Heidegger’s thought, in the Black Notebooks, invalidates itself as philosophy.
This chapter proposes that the philosophy of phenomenology is highly applicable, if not necessary, for a deeper and more integrated approach to spatial design disciplines in a world that aspire to be sustainable. The chapter develops upon the frameworks established by Heidegger, Jean-Paul Sartre, and Merleau-Ponty, and the works since which have attempted integration of such ideas in architecture and design, such as those by Aalto, Norberg-Schulz, Pallasmaa, Frampton, and Zumthor. It evaluates key historical and more recent phenomenological concepts for their importance in contemporary spatial design. Reflecting on these diverse views this chapter focuses on two strands and evaluates their usefulness in facilitating the uptake of sustainability in architecture and design. Although the two notions explored are different, jointly they show that there are significant constructive implications for phenomenology within architecture and design.
The chapter discusses the phenomenological concepts, their inherent relevance for spatial design disciplines and supports that discussion through a series of contemporary student projects in landscape architecture, furniture design, and architectural construction. Especially significant is a conceptual interpretation of pro-sustainable efforts as inherently and deeply reflective of many values already captured in phenomenology, and that through the active use of phenomenological concepts a more pro-sustainable design becomes possible.
Straipsnyje gilinamasi į filosofinius Amerikos lietuvių visuomenės ir mokslo veikėjo Vytauto Kavolio liberalizmo teorijos pagrindus. Jame siekiama atskleisti koherencijos problemą, su kuria lietuvių išeivių mąstytojas susiduria plėtodamas savąją liberalizmo versiją, ir būdą, kuriuo tą problemą stengiasi įveikti. Koherencijos problema kyla dėl to, kad Kavolis siekia sukurti integralųjį liberalizmą, kuris apimtų ne tik liberalizmo, bet ir kitų modernių pasaulėžiūrų, pirmiausia konservatizmo, principus. Kadangi savo pamatinėmis orientacijomis liberalizmas ir konservatizmas yra vienas kito priešingybė, kyla klausimas, kaip galima juos suderinti ir sukurti integralųjį liberalizmą kaip nuoseklią mąstymo ir veiklos sistemą. Įrodinėjama, kad galimybės suderinti liberalizmo ir konservatizmo sąlygas Kavolis ieško filosofinės antropologijos srityje. Mąstytojas žmogaus sampratą grindžia prielaida, kad pamatinę žmogiškosios egzistencijos struktūrą sudaro aš kaip šis, konkretus, nepakartojamas, savarankiškas bei laisvas individas ir pasaulis, kurio centre – tautinė bendruomenė ir jos kultūrinė tradicija. Santykis tarp aš ir pasaulio apibrėžiamas dvejopai. Viena vertus, nei aš, nei pasaulis yra neredukuojami vienas į kitą. Jie yra savarankiški egzistencijos elementai. Antra vertus, aš ir pasaulis yra tarpusavyje susiję. Jie vienas kitą įgalina: bendruomenė ir jos kultūrinė tradicija suteikia aš turinį, kurio jis pats nepa jėgus susikurti, – prasmes, – o aš užtikrina bendruomenės ir jos kultūrinės tradicijos gyvavimą. Iš kavoliškosios žmogaus sampratos kyla atitinkama egzistencinė liberalizmo, konservatizmo ir integralaus liberalizmo ontologija. Egzistencinį liberalizmo pagrindą sudaro aš, konservatizmo – pasaulis, o integralusis liberalizmas remiasi ne viena kuria pamatinės žmogiškosios egzistencijos struktūros dalimi, bet visa ja. Pamatiniu egzistencijos lygmeniu jokio liberalizmo ir konservatizmo konflikto nėra. Liberalizmo ir konservatizmo dermę, o kartu ir integraliojo liberalizmo, kaip nuoseklios mąstymo ir veiklos sistemos, galimybę užtikrina tai, kad jų reprezentuojami egzistencijos elementai yra ne tik atskiri, bet ir tarpusavyje susiję. Liberalizmo ir konservatizmo konfliktas kyla tada, kai jie suabsoliutinami ir juos siekiama paversti visa apimančiomis pasaulėžiūromis.
Hans-Georg Gadamer (1900–2002) was born in Marburg, Germany and died in the course of his 103rd year in Heidelberg. For over 80 of those years he was active as a philosopher of unusual breadth and consistency. Gadamer’s interests encompassed a historical range from the pre-Socratic to the postmodern, and spanned the full range of the humanities, including poetry, aesthetics, philology and theology, as well as philosophical and political thought. This variety is complemented by an equally noteworthy continuity of form and approach. Gadamer’s favoured literary form was the short essay, which he produced in abundance and which provide the basis of his many works, the most significant of which is his canonical Truth and Method. Regardless of the complexity of the subject under discussion, these essays are typically marked by a distinct clarity of expression and conversational tone. Their clarity is partly attributable to the origins of many of the pieces, which were typically first presented as lectures, but is also a testament to Gadamer’s determination to make his work as accessible as possible to as wide an audience as possible. In this ambition Gadamer’s work departs from that of many Continental philosophers, whose writing self-consciously seeks to breach the boundaries of grammar and vocabulary in search of novel forms of thought and expression that are ostensibly less conventional or restrictive than those complying with prevailing linguistic norms.
The present study takes up Martin Heidegger’s claim that today’s technoscientific reality cannot be properly understood unless seen as the issue of a 2,300 year “incubation.” Against long-lived clichés of romanticizing archaism—the “nostalgia for Greece” for example—this claim here appears in light of a consistently Pauline-Johannine futurism.
Accordingly, modern technology, that is “metaphysics” itself, is to be envisioned from a vantage point where, above all, world and language are known to arise from one and the same constitution, as implied in the key terms of logos and poiesis. Hence there must once again be talk of “the Greeks”: respecting Heidegger’s Sache as well as meditating upon his methods.
Development is unveiled in the global south most inconspicuously as the experience of the modern. Looking back at Western modernity in the first half of the twentieth century, Martin Heidegger argued that late modernity marked an understanding of all that is or Being as readily available resource or standing reserve. For Heidegger, the technological understanding of Being has a planetary
impetus. The chapter briefly lays out the argument of the book that development as modernization can be understood as concretizing the planetary essence of the technological understanding of Being, beset with the problems of an impossible conception of justice
and equality, devastation
of the planet and the technological transformation of the essence of the human being. Despite Heidegger’s problematic politics, his response to the technological society, especially in its planetary dissemination, is insightful.
The article covers the history of psychotherapy in the present-day Czech Republic, focusing mainly on the era of the Communist dictatorship which lasted from 1948 to 1989. However, we also investigate how psychotherapy developed before Communism and how the period of totalitarianism is reflected in the present state of psychotherapy in the Czech Republic. Apart from psychotherapy in the narrow sense, we will mention related fields such as psychohygiene, philosophy, religion, development of psychology as a scientific discipline, mental health care, consultancy, etc. In the first part, we describe the history of psychotherapy in Czechoslovakia, which we will divide into five periods: 1. before the Communist putsch in 1948; 2. from the Communist putsch to the late 1950s (severe dictatorship); 3. the 1960s (liberalisation of the regime and a development of civic society); 4. from 1968 to 1989 (a period of the so-called normalisation when the regime strengthens again in the 1970s and weakens in the 1980s); 5. the period after the so-called Velvet Revolution (1989). In the second part, we will briefly address two specifically Czech therapeutic approaches (Mr. and Mrs. Knobloch's integrated psychotherapy and the SUR training program). © 2015 Semmelweis University Institute of Mental Health, Budapest.
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