So what do I mean when I talk about Heidegger’s risk and his support of nationalistSocialism?
Right off, I definitely do not mean that ones philosophy should be founded in a type of social activism. Indeed philosophy in the loose sense in the larger sense can be said to be a kind of Political philosophy, like someone’s philosophy of human rights or gender equality or merchant access; for sure one needs stand up for their philosophy in this sense. But likewise we should be more so skeptical of the view that see his philosophy as primarily, essentially and inextricably linked to social activism; I do not believe that The veracity of a philosophy need to be evidenced or proven by some sort of social activism, for example marching on Washington or something. Yet it is by this determination and apparent orientation that we find an impossible partition between essential, what we might call, cosmological substrates, The political ideological realm being that what we call ‘real’.
No; we are not associating Heidegger’s risk with this type of philosophicalorientation. That he is perceived within this orientation to perhaps have taken a risk of that same sort is based in the type of argument that I call redundant. For sure there is a Heidegger that took an ideological risk in his move toward nationalist socialism; but this is not the only Heidegger. In fact that Heidegger is a phenomenological being.
And so in reference to Derrtida’s book “of spirit”, we can begin to find a more significant meaning to Heidegger’s destitution of spirit.
Though I have yet to begin my reading of “logical investigations” (Husserl; Hs mentor), I feel it is not difficult from the pool limitary sketches that I’ve come across of phenomenology to understand Hursserls General form, and though I will approach his books with an open mind through a tabla rasa if you will, I am fairly confident that the reading of his material will only serve to and large in the ways by which to speak about what is said; I am eager and hopeful, though, that reading of logical investigations will completely disrupt not only my preliminary understanding of him but likewise my whole view upon the universe. We shall see.
If we can trust a certain generic and typical historical presentation, The common of history given us, then it is not difficult to agree with Sartre that Kierkegaard may have been the first exit stencil lis then it is not difficult to agree with Sartre that Kierkegaard may have been the first Existentiaist, but more that the break had most probably already occurred with Hagel such that Kierkegaard became necessary. We find then by Heidegger the voicing of the situation as it was already becoming apparent the destitution of spirit. The desperation of Kierkegaard was only slightly an earlier indication, and Hursserl then appears to be, if you excuse my crass language, and almost frantic attempt to re-suture what so Obviously and apparently was drifting apart. With Heidegger we have the Mark of the ship drifting from its mornings. The move towards nationalist socialism and the question that involves Dasien creates the condition of post modernity through the doubt involved by the risk invested in the discourse evidenced of Heidegger work.
For the risk was exactly that: The question that moved the enlightenment within a singular force was brought upon itself to question by the movement of world forces. We find that, in effect, Dasien was defeated in World War II. Make no theoretical mistake.
The desolation of world was brought by the destitution already invested in the question as evidenced by the discourse of the question itself which is Dasien. The risk of Heidegger was the inherent possibility of the question itself manifested indeed as world as argued by Heidegger. What is apparent then and now is that no one gives a fuck. The question thus resides in whether or not we resort to finding truth in a common humanity, which is to say in the majority view, the route wherein the mojority find identity in religious comfort.
If we understand Heideggernot as a proposal of what might be occurring, which is to say as an argumentative proposal , but indeed a reflection of what ‘is’ occurring as a ‘has’ occurred, then we can do one of two things, but actually three.
The first is what I call conventional. This approach takes material within a scheme of essentially valued orders. A scaffolding of real truth. In this arena various authors and ideas are commodities to be used within fashion and fad to establish identity move careers and make a happy living . In this course it erects and maintains the political idea logical economy of real things.
The other two concern Dasien in its originary sense, we might say and it’s true sense. Here, similar and largely correspondence with conventional route , either we take Dasien as an essentialcategory of being human and transcribe the meaning of Heidegger’s work into the ever present moment of transcendental being and use his ideas as platforms to make further statements upon what might be real of being and time and such; or we already understand Heidegger and what has occurred and find that indeed the spirit is destitute, which is to say marginalized, denied, suppressed and oppressed, and ultimately colonized for the purposes of real effort.
It is thus the contradiction involved in the irruption ofDasien, of its construction of dis-truction, de-construction, that allows for the discernment of reality and what we should call the divergent thesis. This last can announce the large misunderstanding involved in the appropriation of Francios Laruelles non-philosophy, and speaks to what he calls ‘Christ’.
The risk of Heidegger is that which is confirmed in the fact that I may have anything true to say of Heidegger in this moment. The risk of Heidegger exactly was no risk; because he risked everything. The move towards nationalist socialism which appeared to be a rising through German idea list philosophy is the ironic confirmation of spirit destitute for real determination that we now call capitalism. Those are the terms that designate what reality may be the situation will always remain the same: Spirit does not rise and fall within the coordination of an essentialist doctrine of manifested discourses. On the contrary; we might be able to speak of the his store cool manner of being human in the world as involving two oscillations, to paths, that at times coalesce in a certain manner to coordinate being and historicalevent, , and at other times diverge such that the coordination is no longer salute and the unitary meaning of discourse crumbles into multifocality.