of a historical Volk" that is its raison d'ttre-are accorded unchallenged ontological primacy as "the work for the works," the autonomy and integrity of the other spheres of life (social, cultural, religious) disappears: they are gleichgeschaltet or immediately subsumed within the political sphere. The Greeks could solve this potential danger via the institution of direct democracy: by virtue of this medium, political space was opened up to its maximum extent. But in Heidegger's contemporary pan-Germanic "repetition" of the ancient polis, the opposite is true: since his twentieth century polis / state is integrally tied to the Fiihrerprinzip, it becomes a Fiihrerstaat, a new form of political tyranny, in which political space shrivels up into the person of the Fuhrer and his sycophantic entourage.6 As the remarks just cited suggest, for Heidegger, the concept of a Fiihrerstaat is unproblematical provided there be "rulers alone, but then really rulers." That is, the rulers must be "authentic" and not imposters. And as we will soon see, Heidegger develops a theory of world-historical "leader- creators" in order to ground his partisanship for the Fiihrerprinzip philosophically. 264
Reagan ST ‘09 Aff K Toolbox 2009 AT HEIDEGGER: NO VALUE TO LIFE Heidegger’s theory reduces the value to life—he forces joyless disconnection from the real world. Wolin, 90 - Distinguished Professor of History at the City University of New York Graduate Center - 1990 (Richard Wolin, The Politics of Being , P. 49-50) Heidegger's characterization of everydayness is so disproportionately negative that we are seemingly left with no immanent prospects for realizing our authentic natures in the domain of ontic life as such . For on the basis of his phenomenological descriptions, it would seem that the ontic sphere in general- "worldliness" in its entirety-has been "colonized" by the They. Here, we see that Heidegger's pessimistic philosophical anthropology and his "joyless" social ontology ultimately join forces . The result is a radical devaluation of the life-world, that delicate substratum of everyday human sociation which existential phenomenology claims to redeem . At this point, one might raise against Heidegger's social ontology the same charge he levels against Husserl's theory of the pure, transcendental ego: it suffers from an impoverishment of world- relations-a fact clearly evinced in Heidegger's self-defeating celebration of the "non-relational" character of authentic Dasein cited above. For how can the authenticity of a Dasein that is essentially "non -relational" ever attain realization in the sphere of ontic life ? 265
Reagan ST ‘09 Aff K Toolbox 2009 AT HEIDEGGER: NO TRUTH = NAZISM Critique of the enlightenment justified Nazism. Wolin, 90 - Distinguished Professor of History at the City University of New York Graduate Center - 1990 (Richard Wolin, The Politics of Being , P. 152) And thus, if upon turning to the text of a 1953 lecture we find the observation: " Thinking begins only when we have come
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- Spring '12
- Gilles Deleuze, Jacques Derrida, Martin Heidegger, Georges Bataille