In New Statesman on the current popularity of Heidegger for location
For Heidegger and his politically minded pupils, the cause behind our unsettled condition is clear: liberalism. His understanding of liberalism was expansive, encompassing all notions of abstract equality (including Marxism) and stemming from the misguided “metaphysics” of mind-body dualism.
Any notion of a “universal” human must deny the embeddedness of Being, he argued, leaving individuals to languish in a lifeless state. Long before our “age of globalisation”, Heidegger warned that by wanting to treat everyone the same, liberalism would make the entire world the same – robbing it of all the particularities that made life meaningful. Stripping humans of their differences in the name of equality led not to individual empowerment, but to collective impoverishment – a spiritual death.
With group photo, with Einstein and MH, in what I'm guessing is Davos.
In Phenomenological Reviews Gabriel Popa reviews Adam Knowles
's Heidegger’s Fascist Affinities: A Politics of Silence
The idea is to capture silence through and within legein, that is through a kind of “discoursive speech” which is no longer opposed to vocalization as a form of corrupted speech, but it makes way for steresis, understood as a type of privation that withdraws/robs (robbing) what essentially belongs to something or someone, as sickness is a privation of health or blindness is a privation of seeing. In the same vein, while in the SuZ the absence of overt utterance does not necessarily mean that interpretation or discourse are absent, here we may find that even in the presence of speaking there may be a form of silencing still active which does not mean the absence of words. The idea of steresis clears the path for the introduction of silence into the handicraft of writing, by means of altering, if not totally collapsing, the distinction between discourse and language. As a form of poiesis, it will guide one through the manifoldness of logos, according to a guiding meaning, working its way by means of separation and elimination of wrong paths, same way as the “sculptor hews away the marble to bring out a form”.
In NDPR Hakhamanesh Zangeneh reviews
Martin Heidegger's The Question Concerning the Thing: On Kant's Doctrine of the Transcendental Principles
, translated by James D. Reid and Benjamin D. Crowe.
The references are first to Galileo and Newton and then, eventually, to Leibniz, Wolff and Baumgarten as representing rationalist metaphysics. In fact, Heidegger claims that a 'mathematical spirit' is the origin of Modern metaphysics as such. He goes on to explicitly reject the characterization of the Modern in terms of Descartes and of subjectivity. Instead, he insists that 'the mathematical' already determines Descartes' entire context and contribution. Indeed, the 'scientific' character of Modernity saturates the determination of the latter in terms of subjectivity. This, again, follows from his conception of the history of truth. Modern philosophy unfolds, according to Heidegger, based on a conception of truth as certitude.