[T]he encounter between Cassirer and Heidegger can be seen as a desperate attempt to rescue humans from the disintegration of unified sense of being, and total domination of life. In the debate, there was a lingering sense of festering past, and premonition of emergence of even more dangerous monsters in the future because of creation of political myths and technological engulfment of world. It is irony that Heidegger’s ideas were incarnated in the shape of fascism of Hitler.
Continuing the tradition of debate, on April 9, 2019, Slovenian philosopher Slavoj Žižek and Canadian psychologist Jordan B. Peterson engaged in a debate titled “happiness: capitalism vs. Marxism” in Toronto, Canada. Although, it was dubbed as a ‘debate of the century’ and ‘the rumble in the realm of the mind’, it lacked the profundity and atmosphere of Davos debate of 1929.
During his seminar’s last three sessions, Derrida further explored ways in which the theory/practice ethnocentric dualism functioned in Heidegger’s texts. For example, in “The Question Concerning Technology” (1954), Heidegger aimed to uncover, as Derrida summarized, “the essential articulation or mediation” of the theory/practice metaphysical opposition, which, behind the technical determination established by Plato and Aristotle, was “the origin common to both terms.” For Derrida, however, it was now Heidegger, poised at the borders of theory or metaphysics, who “repeat[ed] more or less […] the very thing” that Heidegger himself had questioned. This was so for complicated reasons, one being Heidegger’s etymological method, which valorized precision and faithfulness to original ancient Greek words. Derrida pointed out that Heidegger’s approach was itself a kind of calculated technique, surpassing but at the same time duplicating the “Western” metaphysical dichotomy between theory and practice.
The nothing actually turns out to be Being — more accurately an aspect, function or activity that belongs to Being. He said, “The nothing does not remain the indeterminate opposite of beings but reveals itself as belonging to the Being of beings”. It’s important to note that this “nothing” isn’t the nothing of Dasein’s existence that Heidegger discussed in Being and Time — this nothing is not the nothing at the core of Dasein, but, rather, something unto itself. The nothing is the nihiliation or the slipping away of beings into meaninglessness within the clearing, which persists in its presence as the nihilation of beings occurs. But when all that stands before Dasein is the clearing itself, then all that is present is the nothing of Being insofar as the presencing or there-ing of what is normally present and there (beings) is not a thing at all.
Heidegger, like much of the conservation movement, would have hated what the Energiewende has become: an excuse for the destruction of natural landscapes and local communities. Opposition to renewables comes from the country peoples that Heidegger idolized as more authentic and “grounded” than urbane cosmopolitan elites who fetishize their solar roofs and Teslas as signs of virtue.
Germans, who will have spent $580 billion on renewables and related infrastructure by 2025, express great pride in the Energiewende. “It’s our gift to the world,” a renewables advocate told The Times. Tragically, many Germans appear to have believed that the billions they spent on renewables would redeem them. “Germans would then at last feel that they have gone from being world-destroyers in the 20th century to world-saviors in the 21st,” noted a reporter. Many Germans will, like Der Spiegel, claim the renewables transition was merely “botched,” but it wasn't. The transition to renewables was doomed because modern industrial people, no matter how Romantic they are, do not want to return to pre-modern life.
Who would not cast away all concern and simply live, simply be? It’s a question that has divided philosophers. According to Søren Kierkegaard, to be present in the world—to be present to oneself in being today, as he put it—is barely distinguishable from entering God’s kingdom. To Martin Heidegger, animals are “poor in the world,” captives of their surroundings and functions, as if hypnotized by them. Their joy is that they know nothing else. But when I look at Gill’s birds again, this whole issue dissolves. It belongs to thoughts, to the writing desk and to books, whereas the birds are in the world, perched on a pillar above the grass, which is long and dry with summer. The air is warm and busy, as it so often is on this flat expanse of land. The bird, a pigeon, sits motionless, looking out into the landscape. Its eyes are as round as marbles, and while compared with our own eyes something much simpler shines in them, their light is nevertheless recognizable to us, for it is life itself.
Winkler holds that Heidegger's concept of the Event or Being, as distinguished from beings, points to such absolute difference, for Being or the Event is not a being. It is the absolute other that "is" withdrawn and stays hidden, a secret in the midst of all the positivity of entities.