Wednesday, November 11, 2009

Dangerous Heidegger

There’s no learning the landscape of contemporary continental philosophy, no knowing the paths of phenomenology, existentialism, hermeneutics, and deconstruction, no interpreting the stories told by the postmodern pilgrims who tread such ways, without understanding the philosophy of Martin Heidegger. If serious philosophical study of Heidegger were to cease, not a few philosophers would say, “Good riddance,” and shed not a tear as the ways were shut to those dark, dry caverns where bandits, marauders, and tricksters dwell. Having gained some of my education in a climate largely hostile to any hints of subjective thought, I am quite familiar with the distain Defenders of Truth feel for names such as Derrida.

Knowing how invidiously postmodern philosophers are despised, I find plausible Freddie’s theory concerning the desire to relegate the works of Heidegger to the pile marked “Dangerous” on account of his Nazism. Freddie is certainly right that the philosophies Heidegger influenced undermine the very groundwork of Nazism and other such ideologies.

Here’s Freddie:

Let’s get real: this has everything to do with what philosophies Heidegger has contributed to. It has everything to do with the assault on “postmodernism,” that capacious and vilified term that encompasses just about every straw man to be stacked up as a straw man against lefties and their various relativisms. If Heidegger’s philosophy had contributed to some new entrenchment of objective values, some neo-classicists return to “good sense and order,” I submit, his terrible personal failings would be relegated to the same margins that we relegate, say, the despicable support for slavery of many of the philosophers responsible for Western civilization. Existentialism, post-structuralism, constructivism, subjectivism– whatever you call them and to whatever degree they are actually consonant systems, they have been despised for decades, and the recipients of a massive and sustained assault that accuse them of all manner of sins. They are corrosive! They are subversive! They are incapable of defending us from fascism and totalitarianism and Marxism and Islamism and various other frightening things! Ah, but now we see the real story– they’re all secretly corroded by Nazism, I can hear the argument now. There we have it, the magic bullet to kill the beast.

Never mind that the actual content of all of these -isms is as far from the certainty and Manicheanism of Nazi ideology as is possible. Never mind that all of the greatest villains in the history of the world, every one, thought that they were in possession of just the kind of righteous certitude that this postmodern tradition tells us we can never really have. Never mind that the great advantage of the philosophy of people like Richard Rorty is precisely because it engenders caution, care and delicacy in the pursuit of actualizing ones values.

16 profound comments:

Rodak said...

It would seem that if Heidegger found his philosophy to be compatible with Nazism the mere congruency of the two (Nazism and Heidegger's philosophy) would call the validity of each into question, legitimately.
If the philosophy is apparently on sound moral grounds, then Heidegger, as a Nazi-supporter, must be self-deluded. But, if Heidegger is self-deluded, must there not be a high probability that some, perhaps deeply submerged, fatal flaw is inherent to the philosophy? Can a bad tree produce good fruit?

Kyle R. Cupp said...

One can find all sorts of similarities between aspects Nazism and aspects of a whole lot of philosophies and other systems that are themselves more or less harmless or even beneficial. The question is whether Heidegger's philosophy shares, wholly or in part, the evils of Nazism. Seems to me, though I am no Heidegger expert, that his philosophical projects were something quite other than the project of the Nazis. His philosophy and his Nazism started from and took him in different directions. If Heidegger's philosophy has a fatal flaw, that flaw can be shown without reference to his membership in the Nazi party. Sometimes bad trees do produce good fruit. Heidegger, I think, is a case in point.

Rodak said...

Hmm. Is that "Good" with a capital "G"--or is that merely "good," as in "relatively-speaking not really so bad, overall, kind of...?"
As for trees and fruit...didn't Jesus have something to say about that?

Kyle R. Cupp said...

I try to avoid using capital letters when talking about philosophy, but I'd say somewhere in between the two.

The metaphor has its limits, as all metaphors do. Each of us is both a good tree and a bad tree in different ways (or we are one tree with good parts and bad parts), so it's possible for Heidegger's philosophy to be good while his Nazism was very bad. What Jesus said doesn't contradict that.

Kevin T. Rice said...

Since Heidegger didn't finish Being & Time, I didn't feel obligated slog all the way through to the back cover, but I read his long introduction to the book very carefully and I judged it to be a very profound insight into Being Itself. (Being with a capital B). I have heard the Etienne Gilson came away from a lecture by Heidegger with the same impression. I was pleasantly suprised to read in that intro that H refrained from the kind of oppositional criticism of the classical philosophical definition of man (Dasein) that I was expecting, given his reputation ( and esp. on the heels of reading Nietzsche). It seemed to me that his Destruktion project, which anticipated Derrida's descontruction, was not about blowing up tradition or demolishing it, but a careful (and IMHO worthwhile) disassembling, examining, and novel re-assembly of elements. Heidegger didn't turn out to be the villain I was expecting him to be. I think the early and later Heidegger are philosophically distinguishable, and his Nazism was more cosistent with the later Heidegger. I didn't see anything in the early Heidegger that foreshadowed his turn toward Nazism.

I had the same experience when I read Derrida - not exactly my cup of tea, but hardly as crazy as some of the postmodernists who draw inspiration from him (present blogging company excluded). I think all great thinkers are destined to have their work distorted by the disciples and morphed into something more radical and absurd. Perhaps in H's case, it was the later Heidegger who didn't wait for his students to ruin his name after he was dead, and decided to do it himself.

voces said...

"What Jesus said doesn't contradict that."

Indeed, was it not Jesus who instructed his followers to do what the Pharisees preached and not what they actually did to the contrary?

I'm sure that if all a bad tree did was produce bad fruit, Jesus would not have advised his followers in this manner concerning the Pharisees.

As to the entry itself, while I admire the somewhat eloquent prose; the subject matter (in particular, the philosopher in question) leaves much to be desired.

Still, I much prefer these entries which nonetheless prove insightful in spite of their subjects. Many more of these please. Thanks.

Kyle R. Cupp said...

Kevin,

What in the later Heidegger was more consistent with his Nazism?


Voces,

What in particular is left to be desired?

Rodak said...

I'm sure that if all a bad tree did was produce bad fruit, Jesus would not have advised his followers in this manner concerning the Pharisees.

First, I'm not so sure that the Pharisees produced the "fruit" in question here.
Second, Jesus was speaking against the hypocrisy of the Pharisees in this instance. I am not suggesting any hypocrisy in Heidegger, but rather of the possible integrity of his intellectual works with his acts.

Rodak said...

Following is the teaching I have in mind in this instance:

Luke 6:43-49

[43] "No good tree bears bad fruit, nor does a bad tree bear good fruit. [44] Each tree is recognized by its own fruit. People do not pick figs from thornbushes, or grapes from briers. [45] The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks.

I don't see how this pertains only to whatever the Pharisees were doing, or not doing. Jesus is speaking of "the good man" and that which is produced by his heart. "Each tree" is recognized by its fruit. In the case of a philosopher, especially an existentialist philosopher, both the words and the acts are his "fruits." Unlike a Heidegger, if the Pharisees failed to live up to that which they were preaching, it was the words of scripture to which they did not conform; not their own words.

voces said...

Rodak,

"...both the words and the acts are his 'fruits.' "

Yes, words are also considered the very 'fruits' of man. The preaching of the Pharisees are counted as such. If what they taught, what they preached was actually bad, then I hardly think that Jesus would have actually endorsed what they taught, what they actually preached. Thus, I would count these things by the Pharisees as 'good fruit'.


Besides, are you seriously arguing that a man is strictly either a good tree or a bad tree?

Anybody actually sane, rational, sufficiently intelligent, and knowledgeable of history or, at the very least, keenly observant would see that man is more complicated than that.

There are numerous examples that can be taken from the annals of history itself where history is littered with historical figures found capable of producing both good and bad fruit -- especially in our own American history.

At any rate, I prefer genuine dialogue where the crux of the matter didn't simply depend on some simple-minded fundamentalism.

That's perhaps why I appreciate Mr. Cupp's blog; refreshing to see that not only he is not of this kind but also sufficiently open-minded in his philosophy so as to even entertain the likes of even Heidegger, however much I personally detest the man. Indeed, insight like this is precious and few.

Rodak said...

Voces--
Did you read what I wrote? The Pharisees taught scripture. Jesus nowhere says that they taught it, or interpreted it, incorrectly. What he says is that they didn't live according to what they taught.
Now, what the Pharisees taught was the word of God. What Heidegger propounded was the word of Heidegger. There's quite a distinction there.
If a Pharisee lived with complete integrity that which he taught, he'd be saint. But if Heidegger lived completely what he taught, it left (perhaps) room to be a Nazi. Mind you, I don't know this to be the case; but I do see it as plausible. If so, that is, if his philosophy is not ultimately incompatible with Nazism, that would indicate a serious flaw in his philosophy. If not, that is, if his philosophy would ultimately condemn Nazism, then he's just, to that extent, a hypocrite.

Besides, are you seriously arguing that a man is strictly either a good tree or a bad tree?

Jesus said so. Or, he said that one should be only a good tree. He also said many things indicating that not many men qualify as good trees.
You don't want to know what he said happens to them.

Rodak said...

In addition to the admonition of Jesus to be perfect as our Father is perfect, consider also:

Galatians 3.10: For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

There again, being "a good tree"--keeping every bit of the law at all times--is the prescribed standard. Galatians 11 goes on to say that the only remedy to our inability to meet that standard is faith; faith, not intellectual games and rationalizations; and not works and rituals, either.
Perhaps the difficulty here is in a loose usage of the word "good." Jesus didn't use it loosely. He said that only God is good. We tend to use "good" as synonymous to "utilitarian" or "practical" or "effective" or "pleasing." If a bad man does something that "works for me" amidst the contingencies of the moment, and I go away with it satisfied, I do so at great risk. Call such a position "mindless fundamentalism" if that works for you.

Kevin T. Rice said...

Kyle - it's been a while since I read any Heidegger, early or later. Also, it may be odd and a bit hasty on my part, on reflection, to characterize Being and Time, published in the 1920s, as "early" and everything after that until he died in the 1970s as "late".

All I can say is that, back when I was reading Heidegger, I got the impression that, after Being and Time was published, in his later stuff, he began to take himself a little too seriously as the "spokeman for Being" - as if he himself was the Logos, making Being manifest. Once you start down that road, without traditional morals to guide you, anything can happen.

Rodak -
FWIW, I find the parallel between the Pharisees and Heidegger apt in terms of your application of trees and fruit that are either good or bad, though I take your point that the Pharisees were teaching the word of God, while Heidegger was teaching the word of Heidegger. Nevertheless, I think you were mixing up these different kinds of teachers and teachings yourself in bringing up our Lord's admonishment about trees and fruit in the first place. If Heidegger was supposed to be teaching God's word and instead was propounding only his own philosophy, that would be a bad tree/bad fruit thing indeed, but no one, AFAIK, is looking for the word of God in the pages of Heidegger.

As for your focus on our Lord's use of the word "good": "Jesus didn't use it loosely. He said that only God is good." -

Someone was calling Him Good Teacher, and He seemed to be pressing that man for the real meaning of that confession, not denying goodness of other good things. If you check a concordance and look up the word "good" you will find our Lord using that term more broadly than you seem to be implying - good men, good and faithful servants, good wine, good works, good things, good salt, even good dirt.

Rodak said...

Presumably, if one is a philosopher, one claims to be presenting one's understanding of Truth and Reality; one is presenting existence as one claims it to be. Therefore, although Heidegger may have been an atheist, what he was attempting was to replace what has been lost with the death of theism. In that sense, Heidegger is expounded the word of not-God, which he proclaims to be the highest truth. I therefore think that my comparison is valid.
As for "good"--yes, of course, but we are speaking here specifically of moral "goodness," and within that context, I, again, think that my point is valid.

Rodak said...

Apparently there is considerable support out there for that which I intuited (above) must be the case.

Rodak said...

Consider also in this context the following thought:

"It's not that anything which isn't Christian is false, but everything which is true is Christian." ~ Simone Weil

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