When Heidegger became rector of the University of Fribourg he set about to Nazify it. He resigned his rectorship in 1934 immediately after Hitler and Himmler liquidated Rohm and his SA in what is called the Night of the Long Knives.
The timeline's the reverse. Heidegger resigned before the SS liquidated the SA. If he hadn't, he'd likely have been rubbed out too. The question is: who tipped him off? One of his secret lovers, married to an officer in the SS, I expect. I think there's a screenplay there. Is Margarethe von Trotta available?
¶ 9:18 PM0 comments
In the difference and out of it, being never "comes to" beings as a "predicate," nor is being in relation to beings something to which they are "entitled" and their state of affairs. On the contrary, in the difference beings rather "come to" being, i.e., they "approach" being in that they come forth--toward--being in the clearing. Beings arise from beyng.
Being, however, ises as the appropriating event. Being is not always. It itself brings time-space in the clearing and thus first grants the possibility of determination, explicitly on the basis of beings, according to the now and then.
Yesterday, a French fascist shot himself in the head, fatally, by the altar in Notre Dame, because he was upset about gay marriage; legalized in France last week. In his last blog entry he referred to his destiny:
We must also remember what Heidegger formulated brilliantly in Being and Time: that the essence of man is not to be found in some “other world”, but in his very existence. It is here and now, in these last moments, that our destiny in is play.
Since he was a Catholic and killed himself, his destiny is to go straight to hell.
¶ 7:22 AM0 comments
Everything that gets circulated in idle talk, all the pat formulas and conventional wisdoms, are just part of the “thrownness” (one of his most vivid neologisms) that defines the human condition: the fact that we always find ourselves thrown into an already-interpreted world. “All genuine understanding, interpreting and communication and new discovery come about in [idle talk] and out of it and against it.” In no case are we untouched by the way things have been previously and publicly understood. In no case are we set before “an open country of a ‘world-in-itself’” to be encountered with virgin eyes. And yet for all this, the true form of talk for Heidegger can never be idle.
Jean-Luc Nancy on the rupture in the fabric of meaning.
The existential analytic of Being and Time is the project from which all subsequent thinking follows, whether this is Heidegger's own latter thinking or our various ways of thinking against or beyond Heidegger himself. This affirmation is in no way an admission of "Heideggerianism"; it completely escapes the impoverished proclamations of "schools." It does not signify that this analytic is definitive, only that it is responsible for registering the seismic tremor of a more decisive rupture in the constitution or consideration of meaning (analogous, for example, to those of the "cogito" or "Critique"). This is why the existential analytic is not complete, and why we continue to feel its shock waves.