“…Yet by 1943, if not before, Heidegger realized that he had been mistaken about how Nazism would manifest itself in reality (Lacoue‐Labarthe 1989, p. 482), 3 and eventually concluded that Hitler had been a “bad Nazi” (van Buren 1994, p. 393) – a construal which seems to suggest that Heidegger continued to think of himself as a “good Nazi,” indeed of having charted a course which Hitler should have followed, had he not been a bad Nazi. In his revised understanding, Heidegger now came to see the Nazi leaders as “the first employees…in the service…of the abandonment of Being” (Heidegger 1954; as quoted in Habermas 1989, p. 447).…”
Section: Resultsmentioning
confidence: 99%
“… Since Nietzsche, no thinker has delved so deeply and so far into the question of the essence of philosophy (and consequently, the essence of thought) [as Heidegger], nor has there been anyone who has opened a dialogue of such breadth and rigor with the tradition of the West (Lacoue‐Labarthe 1989, p. 481). …”
Although Heidegger was influenced by a number of thinkers, above all ancient Greeks and nineteenth‐century Germans, the fragments of the pre‐Socratic philosophers Heraclitus and Parmenides exerted a particular fascination on Heidegger. Revolted by what he considered the superficiality of bourgeois life and the spiritual decline of the West, Heidegger wanted to demolish that society, looked to the Nazis to effect a revolution in politics, and drew inspiration for his Nazism from the pre‐Socratics. In the process, he rejected the moral universalism of Kant, distorted Nietzsche’s thinking, and marshaled the pre‐Socratics in support of his call on Germans to accept their destiny and undertake their mission to struggle for glory and for spiritual rejuvenation. Heidegger’s interpretation of Heraclitus and Parmenides was, thus, an integral component of his particular brand of Nazism.
“…Yet by 1943, if not before, Heidegger realized that he had been mistaken about how Nazism would manifest itself in reality (Lacoue‐Labarthe 1989, p. 482), 3 and eventually concluded that Hitler had been a “bad Nazi” (van Buren 1994, p. 393) – a construal which seems to suggest that Heidegger continued to think of himself as a “good Nazi,” indeed of having charted a course which Hitler should have followed, had he not been a bad Nazi. In his revised understanding, Heidegger now came to see the Nazi leaders as “the first employees…in the service…of the abandonment of Being” (Heidegger 1954; as quoted in Habermas 1989, p. 447).…”
Section: Resultsmentioning
confidence: 99%
“… Since Nietzsche, no thinker has delved so deeply and so far into the question of the essence of philosophy (and consequently, the essence of thought) [as Heidegger], nor has there been anyone who has opened a dialogue of such breadth and rigor with the tradition of the West (Lacoue‐Labarthe 1989, p. 481). …”
Although Heidegger was influenced by a number of thinkers, above all ancient Greeks and nineteenth‐century Germans, the fragments of the pre‐Socratic philosophers Heraclitus and Parmenides exerted a particular fascination on Heidegger. Revolted by what he considered the superficiality of bourgeois life and the spiritual decline of the West, Heidegger wanted to demolish that society, looked to the Nazis to effect a revolution in politics, and drew inspiration for his Nazism from the pre‐Socratics. In the process, he rejected the moral universalism of Kant, distorted Nietzsche’s thinking, and marshaled the pre‐Socratics in support of his call on Germans to accept their destiny and undertake their mission to struggle for glory and for spiritual rejuvenation. Heidegger’s interpretation of Heraclitus and Parmenides was, thus, an integral component of his particular brand of Nazism.
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