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