Cultural Critics

"The universe of modern science, in its very 'meaninglessness', involves the gesture of 'traversing the fantasy', of abolishing the dark spot, the domain of the Unexplained which harbours fantasies and thus guarantees Meaning: instead, we get the meaningless mechanism. This is why, for Heidegger, modern science stands for metaphysical 'danger': it poses a threat to the universe of meaning. There is no meaning without some dark spot, without some forbidden/impenetrable domain into which we project fantasies which guarantee our horizon of meaning. Perhaps this very growing disenchantment with our actual social world accounts for the fascination exerted by cyberspace …"

"In its essential meaning, “ontological difference” is the way in which Heidegger's thesis of Kant's synthetic character of existential judgements [...] and, in general, the fundamental principle of Western thought that the unity of being and existing has an accidental character, is presented. For Heidegger, “being” (unlike the absolute, divine “Being” of the metaphysical tradition) “has no power over entities”; it is a letting-be of entities. But both traditional “Being”, which has power over entities, and allowing entities to be have the same foundation: faith in becoming; and becoming is that with respect to which one can take a position either through the power of metaphysical Being (or the scientific-technological apparatus) or by allowing it to be in its freedom and “naivety”. Even the “impotence” with which “being”, according to Heidegger, lets being be is based on the absolute will to power, that is, on the will that wants the existence of becoming. (chap. XXXIII, p. 318)"

"The being to which Heidegger [...] reasonably thinks, is [...] that which differs from all determinations, differs from entities and is precisely [...] this difference [...] – it is the central figure of Heidegger's discourse – which Heidegger calls ontological difference [...] inasmuch as being is the appearance of entities, inasmuch as it differs from entities, it is non-entity, and Heidegger explicitly says it is nothingness; being is nichts, but when he introduces this nothingness, he intends to introduce precisely that which is in no way an entity, but not that which – and here Heidegger is quite explicit – is constituted as nihil negativum, that is, nihil absolutum. I have expressed my opinion on the relationship between Heidegger and nihil absolutum several times, saying that it is strange how Heidegger treats the concept of nihil absolutum with arrogance and rarely asks himself [...] what the historical derivation of this concept is. He is particularly keen to emphasise that being [...], das Sein, Being is not entity and in this sense is nothing, but not nihil absolutum. Now, when Heidegger speaks of entity, he explicitly characterises it as not nihil absolutum: the tree, the wall, the house are not absolute nothingness. [...] once with Gadamer [...] precisely on the subject [...] of the ontological difference, I tried to show him the necessity that above the ontological difference between being and entity, there was a more original plane of the entity that includes what Heidegger calls entity and what Heidegger calls Being. And the observation I made to him was this: but if it is being, nichts, if being is nothing, being that is nothing in the sense indicated is not a nihil absolutum and if, in turn, entity is not a nihil absolutum, then the two that constitute the ontological difference, however radically different, agree in their not being a nihil absolutum, so that then the trait of not being a nihil absolutm unites [...] the radically different; if this step is taken, then we see that [...] the traditional concept of being as a common feature of the totality of differences, properly thought out, is capable of encompassing within itself that ontological difference which, for Heidegger, should radically and definitively lead [...] outside the classical concept of being as koinón [...], as the commonality of differences; therefore, koinón lies [...] in not being an absolute nothing on the part of Sein [Being] and on the part of Seiendes [Entity].."

"Finally, there is Heidegger's stunning silence about the Holocaust. For the hundreds of pages that he published on the dehumanizing powers of modern civilization, for all the ink he spilled decrying the triumph of a spiritless technology, Heidegger never saw fit, as far as I know, to publish a single word on the death camps. Instead, he pleaded ignorance of the fate of the Jews during the war—even though the Jewish population of Baden, where Heidegger lived, dropped dramatically from 20,600 in 1933 to 6400 in 1940, and even though virtually all of the 6400 who remained were deported to France on October 22, 1940, and thence to Izbica, the death camp near Lublin. As Heidegger was lecturing on Nietzsche in the Forties, there were only 820 Jews left in all of Baden. We have his statements about the six million unemployed at the beginning of the Nazi regime, but not a word about the six million who were dead at the end of it."

"Heidegger's Nazism and the failure to confront it are philosophically significant for Heidegger's philosophy, for its reception, and for philosophy itself. At a time when some are still concerned to deny the existence of the Holocaust, in effect to deny that Nazism was Nazism, and many still deny that Nazism had a more than tangential appeal to one of the most significant theories of this century, merely to assert the philosophical significance of an abject philosophical failure to seize the historical moment for the German Volk and Being is not likely to win the day. Yet there is something absurd, even grotesque about the conjunction of the statement that Heidegger is an important, even a great philosopher, perhaps one of the few seminal thinkers in the history of the tradition, with the realization that he, like many of his followers, entirely failed, in fact failed in the most dismal manner, to grasp or even to confront Nazism. If philosophy is its time captured in thought, and if Heidegger and his epigones have basically failed to grasp their epoch, can we avoid the conclusion that they have also failed this test, failed as philosophers?"

"After several decades of courageous scholarship by Hugo Ott, Victor Farias and Emmanuel Faye in Europe, and related work by American scholars Thomas Sheehan, Richard Wolin, Tom Rockmore and others, no sensible observer today doubts that Heidegger, the most celebrated figure in twentieth-century German philosophy, lied his inauthentic head off about his relationship to the Nazis. Far from being a reluctant sympathizer for a brief period in the early 1930s, as he sought to convince his denazification committee, Heidegger had been an enthusiastic believer in National Socialism’s “inner truth and greatness.” He hoped to become the Fuhrer of the university system, to play philosopher-king to Hilter’s Fuhrerstaat..."

"The philosophical tradition that goes from Descartes to Husserl, and indeed a large part of the philosophical tradition that goes back to Plato, involves a search for foundations: metaphysically certain foundations of knowledge, foundations of language and meaning, foundations of mathematics, foundations of morality, etc. […] Now, in the twentieth century, mostly under the influence of Wittgenstein and Heidegger, we have come to believe that this general search for these sorts of foundations is misguided."

"One can forgive many Germans, but there are some Germans it is difficult to forgive. It is difficult to forgive Heidegger."

"What has happened to those who, like Heidegger, have tried to find their ways in immediacy, in intuition, in nature, would be too sad to retell—and is well known anyway. What is certain is that those pathmarks off the beaten track led indeed nowhere."

"It is rather difficult to describe Heidegger’s face because he could never look straight into one’s eyes for long. His natural expression revealed a reflective brow, an inscrutable countenance, and downcast eyes, which now and again would cast a quick glance to assess the situation. Forced, in conversation, to look one straight in the face, he would appear reserved and insecure, for he lacked the gift of candid communication with other people. Hence his natural expression was one of cautious, peasant-sly mistrust"

"We nicknamed Heidegger ‘the little magician from Messkirch’ … His lecturing method consisted in constructing an edifice of ideas, which he himself then dismantled again so as to baffle fascinated listeners, only to leave them up in the air. This art of enchantment sometimes had the most disturbing effects in that it attracted more or less psychopathic personalities, and one female student committed suicide three years after such guessing games"

"Heidegger’s thought will fit no category; no more than Hegel can be presented as a Platonist or Kant as a follower of Leibniz and Hume. It is equally foolish to say that Heidegger is just Kierkegaard de-Christianized, or Nietzsche systematized, or Hegel de-absolutized. I consider Heidegger’s philosophy one of those extraordinary manifestations of man’s forging of a knowledge of Being which the ages cannot but recon with."

"[T]he tenor of Derridian philosophy shares with Heidegger’s a dangerous proclivity towards the bombastic translations of problems of being and knowledge into strident moral dilemmas. Like the cosmic drama of Being repressed by being in Heidegger, Derrida’s protests against phonocentrism sound more like lay sermonizing than genuine analytical argument."

"All in all, Heidegger's philosophy is an example of Herrschaftswissen [roughly translated as 'knowledge of domination'] in the service of a repressive society. It calls on us to abandon concepts for the sake of a promised communion with Being — but this Being has no content, precisely because it is supposed to be apprehended without the 'mediation' of concepts; basically it is no more than a substantivation of the copula 'is'."

"In recent years [Heidegger] has allowed his anti-Semitism to come increasingly to the fore, even in his dealings with his groups of devoted Jewish students. […] The events of the last few weeks have struck at the deepest roots of my existence."

"He was (with the possible exception of Wittgenstein) the greatest philosopher of the 20th century. He was (with the possible exception of Hegel) the greatest charlatan ever to claim the title of 'philosopher', a master of hollow verbiage masquerading as profundity."

"Heidegger's Sein und Zeit [Being and Time]... develops a "fundamental ontology" according to the modes in which the self "exists,"... and originates... several meanings of Being...explicated in a number of fundamental categories... [i.e.,] "existentials"... functional structures of the active movement of inner time by which a "world" is entertained and the self [is] originated as a continuous event. The "existentials" have... a profoundly temporal meaning... [i.e.,] categories of internal or mental time, the true dimension of existence... must exhibit, and distribute between them, the three horizons of time—past, present, and future... [I]n the classical... "table of categories"... the column under... "present" remains practically empty... For the existentially "genuine" present is the present of the "situation," which is wholly defined in terms of the self's relation to its "future" and "past." It flashes up... in the light of decision, when the projected "future" reacts upon the given "past" (Geworfenheit) and in this meeting constitutes what Heidegger calls the "moment" (Augenblick): moment, not duration, is the temporal mode of this "present"—a creature of the other two horizons of time, a function of their ceaseless dynamics, and no independent dimension to dwell in. ...a derivative and "deficient" mode of existence. ...[A]ll the relevant categories of existence... having to do with the possible authenticity of selfhood, fall in correlate pairs under... either past or future... No present remains for genuine existence to repose in. Leaping off... from its past, existence projects itself into the future; faces its ultimate limit, death; returns from this eschatological glimpse of nothingness... [T]here is no present to dwell in, only the crisis between past and future... balanced on the razor's edge of decision which thrusts ahead."

"When, in the summer of 1953, that is, still during my university studies in Bonn, I read a recently published lecture by Heidegger from the year 1935, the Introduction to Metaphysics, the jargon, the choice of terminology and the style told me at once that the spirit of fascism was manifested in these motives, thoughts and phrases. The book really unsettled me because I had regarded myself up till then as a student of Heidegger. The newspaper article, in which I poured out my great political and philosophical disappointment the same weekend, is therefore entitled: “Thinking with Heidegger against Heidegger”. At the time it was impossible to know that Heidegger had written anti-Semitic letters to his wife as early as 1916 and that he had become a convinced Nazi long before 1933. The fact that he had remained an unrepentant Nazi, however, could be known by 1953 at the latest."

"Heidegger is notorious for the obscurity of his prose and for his actions and inactions on behalf of the National Socialists during the 1930s, and he is unquestionably the leading twentieth-century philosopher for the postmodernists."

"Heidegger’s initial attitude toward Hitler throws light on his later thought. He once believed in a false messiah. Now he mistrusts all answers and celebrates the ability to wait as piety itself. Not being able to wait is the sin against the spirit. The second coming – rather the second half of Being and Time –may seem overdue. But, though impious in other ways, most English-speaking philosophers can wait. In all his later writings Heidegger insists on the importance of questions and not on answers, on thinking rather than conclusions; but, unlike Jaspers, whom he resembles at this point, he does not speak of “philosophizing” but of “being on the way.”"

"The thing I object to the most about Heidegger was that he was a guru. He practiced philosophy not as a Socratic practice of exchange, where you and I are equal, and it's just a matter of who has the better argument. But no, he was an authority figure, and he fed people's desire to submit themselves to authority. So I think actually his way of teaching was anti-philosophical."

"Ask professional philosophers of today to name the five most significant philosophers of the twentieth century and, whether they love him or loathe him, most will include Heidegger on the list."

"The importance of Heidegger lies in the fact that he describes his philosophy as “going beyond metaphysics”. Given that metaphysics refers to all philosophical thought from Plato onwards, this means placing oneself in a pivotal position, of which Heidegger is fully aware. What does metaphysics mean? Nothing more than the philosophical version of the religious view of the world. (p. 59)"

"Heidegger's method, and especially the philosophical earnestness fundamental to its application, achieved for the philosophical public of Germany a new Copernican revolution of speculative thought. It one takes that judgment seriously, one should expect, therefore, that a more considered study might reveal, within the framework of an anthropocentric approach to metaphysics, some unique insight or some new tools of analysis. As a matter of fact, I cannot make any such discovery either in Heidegger's published works or in oral exposition of his views. A close examination seems rather to expose, within the ponderous sentences of essay lecture, a very insubstantial basis for a flimsy superstructure. Heidegger's philosophy is unique only rampant misuse of language and in its own emphatic claim to uniqueness."

"Later, after it was all over, the historian Friedrich Meinecke tried to explain 'the German catastrophe' by arguing that technical specialization had caused some educated Germans (not him, needless to say) to lose sight of the humanistic values of Goethe and Schiller; thus they were unable to resist Hitler's 'mass Machiavellianism'. Thomas Mann was unusual in being able to recognize even at the time that, in 'Brother Hitler', the entire German Bildungsburgertum possessed a monstrous younger sibling who embodied some of their deepest-rooted aspirations. An academic education, far from inoculating people against Nazism, made them more likely to embrace it. So much for the greatness of the German universities. Their fall from grace was personified by the readiness of Martin Heidegger, the greatest German philosopher of his generation, to jump on the Nazi bandwagon, a swastika pin in his lapel."

"Heidegger’s political views are commonly deplored today on account of his early and open support of Nazism. Because of this connection, many like to suppose that his influence on subsequent political thought (as distinct from general intellectual thought) in Europe has been meager. Yet nothing could be farther from the truth. Heidegger’s major ideas were sufficiently protean that with a bit of tinkering they could easily be adopted by the left, which they were. Following the war, Heidegger’s thought, shorn of its national socialism but fortified in its anti-Americanism, was embraced by many on the left, often without attribution. In the writings of numerous thinkers like Jean-Paul Sartre, “Heideggerianism” was married to communism, and this odd coupling became the core of the intellectual left for the next generation."

"What is it about the study of philosophy that tends to make brilliant minds stupid when it comes down to what are known as actual cases? Consider Martin Heidegger, Bertrand Russell, Jean-Paul Sartre, and Ludwig Wittgenstein, the four great names in twentieth-century philosophy: the first was a Nazi, the second died certain that America was responsible for all the world’s evil, the third was a Stalinist long after any justification for being so could be adduced, and the fourth lived on the borders of madness most of his life. Contemplation of the lives of philosophers is enough to drive one to the study of sociology."

"As we have seen, Heidegger secularizes the Single One of Kierkegaard, that is, he severs the relation to the absolute for which Kierkegaard’s man becomes a Single One. And as we have seen, he does not replace this “for” with any other worldly and human “for”. He ignores the decisive fact that only the man who has become a Single One, a self, a real person, is able to have a complete relation of his life to the other self, a relation which is not beneath but above the problematic of the relations between man and man, and which comprises, withstands and overcomes all this problematic situation."

"It seems to be for the greater glory of Heidegger that all thinkers of the past twenty-five hundred years are found to have been so tragically off the track."

"Everything functions. That is exactly what is uncanny. Everything functions and the functioning drives us further and further to more functioning, and technology tears people away and uproots them from the Earth more and more. I don't know if you are scared; I was certainly scared when I recently saw the photographs of the Earth taken from the Moon. We don't need an atom bomb at all; the uprooting of human beings is already taking place. We only have purely technological conditions left. It is no longer an earth on which human beings live today."

"[Heidegger] lies notoriously always and everywhere, and whenever he can."

"I see the situation of man in the world of planetary technicity not as an inexitricable and inescapable destiny, but I see the task of thought precisely in this, that within its own limits it helps man as such achieve a satisfactory relationship to the essence of technicity. National Socialism did indeed go in this direction. Those people, however, were far too poorly equipped for thought to arrive at a really explicit relationship to what is happening today and has been underway for the past 300 years."

"Technology is in its essence something that human beings cannot master of their own accord."

"Philosophy will not be able to bring about a direct change of the present state of the world. This is true not only of philosophy but of all merely human meditations and endeavors. Only a god can still save us. I think the only possibility of salvation left to us is to prepare readiness, through thinking and poetry, for the appearance of the god or for the absence of the god during the decline; so that we do not, simply put, die meaningless deaths, but that when we decline, we decline in the face of the absent god."

"I desire to restore alienation to the literary sense it possessed before the abominable Martin Heidegger, Nazi philosopher of Dasein....I prefer... Freud, alienation essentially as the estrangement he termed the "Uncanny" (Unheimlich), which, as I have argued elsewhere, is our modern version of the Sublime."

"From our human experience and history, at least as far as I am informed, I know that everything essential and great has only emerged when human beings had a home and were rooted in a tradition. Today's literature is, for instance, largely destructive."

"It should be added, perhaps, that the forcefulness of Heidegger's "aristocratic" arguments depends in large part on the personality of the lecturer. One is caught as in a political rally by the slow intensity of his speech. The contemptuous epigrams with which he dismisses the protests of logic or good sense sting the listeners ears with their acidity; and his prophetic solemnity when he invokes the quest for being ties one as spellbound as if one were a novice taking his first steps into the Eleusinian mysteries."

"Form displays the relation [to beings] itself as the state of original comportment toward beings, the festive state in which the being itself in its essence is celebrated and thus for the first time placed in the open."

"We think of beauty as being most worthy of reverence. But what is most worthy of reverence lights up only where the magnificent strength to revere is alive. To revere is not a thing for the petty and lowly, the incapacitated and underdeveloped. It is a matter of tremendous passion; only what flows from such passion is in the grand style."

"Enjoyment of the work consists in participation in the creative state of the artist."

"We do not “have” a body; rather, we “are” bodily."

"Nietzsche understands the aesthetic state of the observer and recipient on the basis of the state of the creator. Thus the effect of the artwork is nothing else than a reawakening of the creator’s state in the one who enjoys the artwork. Observation of art follows in the wake of creation. Nietzsche says (SM, 821), “—the effect of artworks is arousal of the art-creating state, rapture.”"

"The relation of feeling toward art and its bringing-forth can be one of production or one of reception and enjoyment."

"The word “art” does not designate the concept of a mere eventuality; it is a concept of rank."

"Nietzsche … does not shy from conscious exaggeration and one-sided formulations of his thought, believing that in this way he can most clearly set in relief what in his vision and in his inquiry is different from the run-of-the-mill."

"This is precisely what is decisive in Nietzsche’s conception of art, that he sees it in its essential entirety in terms of the artist; this he does consciously and in explicit opposition to that conception of art which represents it in terms of those who “enjoy” and “experience” it. That is a guiding principle of Nietzsche’s teaching on art: art must be grasped in terms of creators and producers, not recipients. Nietzsche expresses it unequivocally in the following words (WM, 811): “Our aesthetics heretofore has been a woman’s aesthetics, inasmuch as only the recipients of art have formulated their experiences of ‘what is beautiful.’ In all philosophy to date the artist is missing.” Philosophy of art means “aesthetics” for Nietzsche too—but masculine aesthetics, not feminine aesthetics. The question of art is the question of the artist as the productive, creative one; his experiences of what is beautiful must provide the standard."

"The small are always dependent on the great; they are “small” precisely because they think they are independent. The great thinker is one who can hear what is greatest in the work of other “greats” and who can transform it in an original manner."

"Martin Heidegger taught an entire course on boredom, calling it the “insidious creature [that] maintains monstrous essence in our [Being].” It’s been speculated that Heidegger signed up with the Nazis at least in part to cure himself of boredom."

"I appeal to the philosophers of all countries to unite and never again mention Heidegger or talk to another philosopher who defends Heidegger. This man was a devil. I mean, he behaved like a devil to his beloved teacher [i.e., Husserl ], and he has a devilish influence on Germany. … One has to read Heidegger in the original to see what a swindler he was."

"...der Wille zur »wahren Welt« im Sinne Platons und des Christentums … ist in Wahrheit ein Neinsagen zu unserer hiesigen Welt, in der gerade die Kunst heimisch ist."