Philosophical and Political Writings by Martin Heidegger - Article Example

Martin Topic: Martin Heidegger “Philosophical and Political Writings” What philosophical purpose is accomplished by Heidegger’s recurring discussion of “the they” [das Man]? In your view, is Heidegger’s account of “the they” compelling? Why or why not? Explain. Heidegger is a philosopher with a difference. Though deeply influenced by the tenets of Nazism, when he tackles philosophical truths, he digs deep and a shows the profound sense of understanding of the issues. The they (as related to death) is his favorite topic of discussion where he provides the thread-bare analysis of the concept of death that will fall into the lot of every individual. He writes, “Dasein engages in a downward plunge in which it becomes closed off from its authenticity and possibility. Dasein, as fallen, is characterized by idle talk, curiosity, and ambiguity which involve a leveling down of all possibilities of Being. In idle talk, the "they" closes off the hidden meaning and ground of what is talked about. In curiosity, Dasein is constantly uprooting itself and concerned with the constant possibility of distraction. As ambiguous, the "they" acts as though it "knows everything," yet, at bottom, this understanding is superficial in that nothing is genuinely understood. The "they" is essentially death-evasive in that it conceals Dasein as Being-towards-death.”(Martin….) He further explains, “One says death certainly comes, but not right away. With this “but….,” the they denies that death is certain. “Not right away” is not a purely negative e statement, but a self-interpretation of the they with which it refers itself to what is initially accessible to Da-sein to take care of. Everydayness penetrates to the urgency of taking care of things, and divests itself of the fetters of a weary, “inactive thinking about death.” Death is postponed to “sometime later,” by relying on the so-called “general opinion.” Thus the they covers over what is peculiar to the certainty of death that is possible in every moment.” Together with the certainty of death goes the indefiniteness of its when.”(220) Continuing his discussion on das Man, he writes, “The preparation of a readiness may be the first step; the world cannot be what it is or the way that it is through man, but neither can be it without man. According to my view this is connected with the fact that what I name with the word Being, a word which is of long standing, traditional, multifaceted and unworn not, needs man for its revelation, preservation and formation.”(38) Thus the authentic possibilities of death are ruled out by Heidegger. It is a kind of movement of plunging into the groundlessness of inauthentic being. It is the certainty engulfed in uncertainty. Thus the strange phenomenon of death is tackled brilliantly by Heidegger. How, specifically does Angst disclose something philosophically significant about death? What, for Heidegger, is the attunement of Angst in relation to death, and why should this matter to us? Explain. When Heidegger writes about Angst and death, he is the brilliant among the brilliants of philosophers. Remember this is the same individual, who on retirement after 1945, is continuously visited by a stream of visitors, former students and colleagues who plead with him to criticize Nazism and condemn Holocaust, but his answer is profound silence. Heidegger is an authentic philosopher when writing about Angst and death. “Throwness into death reveals itself to it more primordially and penetratingly in the attunement of Angst. Angst in the face of death is Angst “in the face of” the own-most non-relational potentiality-of-being not to be bypassed what Angst is about is being-in-the-world itself. What Angst is about is the potentiality-of-being of Da-sein absolutely Angst about death must not be confused with a fear of ones demise.” Heidegger’s mettle as a philosopher is somewhat shining while he renders explanation about the significance of death. He writes, “One knows about certainty of death, and yet “is” not really certain about it. The entangled everydayness of Da-sein knows about the certainty of death, and yet avoids being-certain. But in the light of what it evades, this evasion bears witness phenomenally to the fact that death must be grasped as the even-most non-relational certain possibility not-to-be-bypassed.(220) Why Heidegger is elaborating the concept of death in such detail? Is it due to the premonition of massive deaths that will follow or that are actually happening in the pursuit of policy unleashed by Adolph Hitler to marginalize first and exterminate next all the Jews? Are the Jews expected to take the extinction of their race in philosophical terms? This is an unanswered question about Heidegger, and it better remain unanswered! The working of his mind as for the fate of the Jews may be much crueler than one can imagine! Elaborating the death concept further he writes, “Being towards death is essentially Angst. This is attested unmistakably, although “only” indirectly, by being-toward-death as we characterized it, when it distorts Angst into cowardly fear and, in overcoming that fear, only makes known its own cowardliness in the face of Angst.”(228) What, if anything, is there of philosophical substance in Heidegger’s Nazi writings (e.g. “The Self-Assertion of the German University (1993),” and “Follow the Fuhrer! (1934)”)? In your view, do these writings make any interesting or defensible philosophical claims? Explain. To search noble philosophy in the Nazi writings of Heidegger is utterly futile. His tenure of rector-ship is well-known for many dubious decisions. During his active life as an educationalist or after his retirement, he never condemns Holocaust or Nazism. As a reactor, he expels all Jews from the teaching staff; a questionnaire is circulated and it is mandatory to declare the racial origin; an oath is made obligatory for all teachers regarding the purity of their race; Nazi salute is a must at the beginning and end of each class. More stern measures are initiated to brainwash the students at all levels. A special organization of the University Department of racial matters, directed by SS is created and they are responsible for designing and conducting courses to be taught by a specialist from the Institute of Racial Purity in Berlin and Professor Eugen Fischer is designated as the Director. Marxist and Jewish students are denied economic aid. Student members of the SA and the SS and other military groups are provided with economic help. Special classes on racial theory, German culture and military science are conducted and attendance to such classes is compulsory. Here is the extract from Heideggers letter to Victor Schwoerer(1929) dated 2 October 1929, about The Jewish contamination of German Spiritual Life: “ Nothing less is at stake than our undeferrable facing of the fact that we are confronted by a crucial choice: Either to infuse, again, our German spiritual life with genuine indigenous forces and educators, or leave it at the mercy, once for all, of the growing Jewish contamination, both in a larger and a narrower sense. We can only again, our own path, if we prove capable of helping fresh forces to prosper,, without the usual baiting and fruitless controversies.”(1) This is the language of a hardened politician without the trace of the emotional heart of the philosopher. He, it seems, has already drawn up the plans for gas chambers for executing the Jews. He is hinting at the plans for mass annihilation of the Jews. In this sort of ground with negative feelings, how can the sapling of love for all races and communities, can ever grow? By thought and deed Heidegger is a front-rank Nazi. He condones the action of burning of the books written by Jews and other Jew intellectual delinquents. He politically denounces Hermann Satudinger, a great chemistry scholar, and a former student. When a house belonging to a Jewish student group is attacked, he declines to intervene. Put a final seal on the inner working of the mind of Heidegger, by understanding the grave implications of this statement:"the Fuehrer and he alone, is the sole German reality and law, today and in the future," (Reedy....) Here is a clear case of split-personality. Heidegger the so-called philosopher and Heidegger the Nazi-supporter are poles apart. What he writes, what he speaks and what he comments is appreciated during his time, because the time essentially belongs to the well-oiled Nazi propaganda machinery. *********** Works Cited: Heidegger, Martin: Philosophical and Political Writing; Continuum International Publishing Group; November 2003 Martin Heidegger--his story, his thought, his work--at Mythos & Logos. ... The "they" is essentially death-evasive…. Retrieved on March 17, 2010 Reedy, Prof, Jeremiah: Article: Reflections on the Career of Martin Heidegger, Shepherd of Being. Retrieved on March 16, 2010 Read More