The Cambridge Companion to Heidegger
Charles B. Guignon
Cambridge University Press, Jul 10, 2006 - Philosophy
Martin Heidegger is now widely recognized as one of the greatest philosophers of the twentieth century. He transformed mainstream philosophy by defining its central task as asking the 'question of being'. His thought has contributed to the turn to hermeneutics and to postmodernism and poststructuralism. Moreover, the disclosure of his deep involvement in Nazism has provoked much debate about the relation of philosophy to politics. This edition brings to the fore other works, as well as alternative approaches to scholarship. The essays cover topics such as Heidegger's conception of phenomenology, his relation to Kant and Husserl, his account of truth, and his stand on the realism/anti-realism debate. This edition includes a new preface by the editor, revised versions of several essays from the first edition, and an exhaustive bibliography, providing guidance for both newcomers to Heidegger's work and established scholars.
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12. Unterwegs zur Sprache (1950–9). Edited by Friedrich-Wilhelm von Herrmann . Aus der Erfahrung des Denkens (1910–76). Edited by Hermann Heidegger [2nd ed., 2002]. 14. Zur Sache des Denkens (1962–4). 15. Seminare (1951–73).
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Pg 87 has the quote which contradicts the claims made even at en.wikipedia.com as of 2010/04/21 that no such letter referring to the "Verjudung" has been found.
The letter was referenced by Jaspers in his letter to Heidegger - as a letter which Jaspers had himself read.
This is valuable in that a great amount of energy is wasted on whether Heidegger was a Nazi or an anti-semite - as if clearing him of those charges would remove hos extreme language-based ethno-mania for the German Volk and ther German language.
In his lectures and essays he constantly referred to "heute" - today - where we Germans find ourselves today - he was through-and-through political in a very primitive sense: he was never active in a "polis" but had a visionary faith that the German Volk would rise again.
Where he was a racist was in connection with all things slavic - asiatic -- which did not extend to the Japanese (he lamented not having accepted a lucrative post in Tokyo).
It his necessary to grasp his utter lack of moral character - which he constantly affirms in writing as his preference for "ethos" over liberal values, laws, treaties and constitutions.
Pg 87 has done service in providing the quote; the letter in full is in print.