By James Phillips

In 1933 the thinker Martin Heidegger declared his allegiance to Hitler. Ever for the reason that, students have requested to what volume his paintings is implicated in Nazism. to deal with this query adequately contains neither conflating Nazism and the ongoing philosophical undertaking that's Heidegger's legacy, nor absolving Heidegger and, within the method, turning a deaf ear to what he himself known as the philosophical motivations for his political engagement. it is very important identify the phrases on which Heidegger aligned himself with nationwide Socialism. at the foundation of an premature yet in no way exceptional knowing of the project of the German humans, the thinker first joined yet then additionally criticized the move. An exposition of Heidegger's perception of Volk therefore can and needs to deal with its benefits and deficiencies as a reaction to the iconic deadlock in modern political philosophy of the hindrance among liberalism and authoritarianism.

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Extra resources for Heidegger's Volk: Between National Socialism and Poetry

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The revolutions of 1789 and 1933 are thus not so much popular uprisings as inscriptions of the people in traditional logic. In both cases, the people was formulated in terms of a universal or type: in the French Revolution, it became a power of legitimation over each individual and in comparison with which, in the eyes of the Terror, each individual was, as an individual, automatically in the wrong: the individual must die so that the nominalist thesis of the reality of individuals and nonexistence of universals might be reversed.

That Heidegger could have sought admittance to the NSDAP despite his rejection of its biologism is largely inexplicable without this amorphousness of the official ideology. Although in hindsight the openness with which the regime appeared to address the question of the people was unmistakably its indis- Introduction 29 criminate responsiveness to the shibboleth of " Volk", Heidegger, for the sake of what he considered to be National Socialism's promise of a revelation of the absence proper to historicality, turned a blind eye to this lack of discrimination.

Holderlin says this at the beginning of the poem "Die Titanen": It is not however The time. Still are they Unbound. 2 In this passage Heidegger implies that the time of the people between the peoples is the time of the event of the true. Heidegger's people cannot know itself because it cannot know a time that is not there to be known. Its coming to itself depends on the unforeseeable event of the true, rather than on Hitler's seizure of power, and it depends on the event of the true because it is as the event of the true that this people is to know itself.

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