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Thread: Martin Heidegger, the National Socialist

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    Martin Heidegger, the National Socialist

    "Our Martin Heidegger"
    The National Socialist

    translation by John Claverley Cartney

    September 20, 2002

    THE GREAT GERMAN PHILOSOPHER DECLARES HIS STAUNCH SUPPORT FOR REICHSKANZLER ADOLF HITLER AS THE NEW RULER OF THE GERMAN REICH, AND URGES THE FREIBURG UNIVERSITY FACULTY AND ITS STUDENT-BODY ALIKE TO VOTE THE NATIONAL SOCIALIST PARTY LINE IN THE UPCOMING [1933] ELECTIONS.

    (AN ADDRESS DELIVERED BY THE RECTOR OF FREIBURG UNIVERSITY, PROFESSOR MARTIN HEIDEGGER, ON NOVEMBER 11TH, 1933, TO A POLITICAL RALLY ORGANIZED BY GERMAN ACADEMICS IN LEIPZIG TO SUPPORT THE NSDAP IN THE NEXT PLEBISCITE).

    German teachers and Comrades!
    Volksgenossen und Volksgenossinnin!

    The German Volk has been convened by our Führer in order to allow all Germans to vote; however, we must realize that the Führer is asking nothing from the Volk. On the contrary, he is bestowing upon the Volk the opportunity to involve itself, in the most direct fashion imaginable, with the loftiest and most free decision of all: whether the entire Volk wants to maintain its own existence or whether, on the other hand, it does not want any existence at all.

    Therefore, we must understand clearly that tomorrow the Volk will choose nothing less than its own future.

    Now this election will be utterly incommensurable with all previous elections. And what is so unique about this particular election is the severe greatness of the decision that is about to be executed. The inexorability of all that is simple and ultimate tolerates no vacillation and will never be weakened by hesitation. This crucial decision extends its domain to the utmost limit of our Volk's very existence. But what is this limit? It consists of the most basic demand of all Being, that it must preserve and defend its own essence. With this development, a barrier is thereby erected between what can reasonably be expected of a Volk, and that which cannot be expected. It is by means of this fundamental law of honor that the German Volk retains the dignity and resoluteness of its life.

    However, the will-to-self-responsibility is not merely the basic law of the Volk's existence; it is, in addition, the foundational law of the National Socialist State of the German Volk. From this will-to-self-responsibility, every effort, whether it can be described as humble or noble, of every social and occupational group assumes its predestined place within the social order. The labor of the individual groups supports and empowers the vital framework of the National Socialist State; labor reestablishes the Volk in its most profound rootedness in the ancestral soil; labor situates the State, i.e., the living actuality of the Volk, in close proximity to the field of action whereon dwell all the essential powers of human existence.

    But it is not mere ambition or the lust for glory; nor is it an ignorant obstinacy or an insane mania for power that led our Führer to order the immediate and unconditional withdrawal of the German Reich from the League of Nations. In this crucial area of foreign policy, the Führer has adroitly manifested his renowned, crystal-clear will-to-unconditional-self-responsibility in enduring -- and then mastering -- the ultimate destiny of our Volk. This decision represents anything but an aversion from the community of nations. On the contrary: with this very step, our Volk is submitting itself to that primordial law of human nature to which every Volk must initially pledge his allegiance -- if, that is, such a Volk seriously desires to survive and prosper as a Volk.

    Only upon the basis provided by a mutual adoption by all peoples of this primordial law of the categorical demand of self-responsibility will there arise the possibility that each Volk will take every other Volk seriously and likewise will treat them one and all with the proper respect so that, ultimately, a true community can be proposed in theory and finally established in praxis. The will-to-national-community, or Volksgemeinschaft, is determined to remain equally remote both from the hysterical, murky yearning for "world-brotherhood" as well as from the willing submission to a moronic tyranny. That very will-to-community, due to the fact that it exists in a realm that maintains a fundamental disjunction between its own healthy world-view and the two imposter ideologies of honeyed fraternity and brutal dictatorship, permits peoples and nations to stand by each other in a frank and manly fashion, viz., as autonomous, self-reliant political entities.

    What would be the ultimate result of the workings of that mode of will? Reversion to bloody barbarism? No! Rather, it would encourage the eventual repudiation by every party involved of all that hollow diplomatic smoky back-room deal-making, through the invocation of the simple, inexorably proclaimed demand issuing from all peoples and transmitted to the hearts of all peoples, viz., the universal demand serves the interests of all larger entities for it proclaims its respect for the autonomy of each particular entity. Would there be the danger of a rising wave, a volcanic irruption in the worst-case scenario, of completely lawless activity? No! The first result would be the unambiguous acknowledgment by each and every people of the inviolable independence of each and every people. Would any one party determine that it possesses a sovereign right that allows it to ordain the denial of the creativity of an intellectually gifted people and the concomitant annihilation -- by design -- of its historical traditions? No! The inevitable outcome would be the awakening of the young, who will have been purified by the simple practice of going back to their roots in the soil of the ancestors' domain. The unbreakable will to restore the vital health and cultural and material prosperity of the renovated State-structure, will force this people to become hard towards itself -- and it will also feel an increased reverence toward every genuine creative deed!

    How might we best describe the nature and scope of this great event of which we speak? Perhaps, we might revel in the fact that the unified organic life that fills the hearts of the citizens will re-acquire the truth of its will-to-existence -- for truth is the disclosure of that unique revelation that makes a people confident, lucidly rational, and insuperably mighty in its political actions as well as in its conquest of knowledge. And, perhaps paradoxically, it is an irrefutable truth that this will-to-truth of which we speak, by the very nature of its operations, strictly circumscribes the right to know. Finally, from that point onward, the limits are measured out within which authentic questioning and rigorous conduct of research must legitimize their status and prove themselves worthy of their mission. This, of course, is the origin of Wissenschaft, which is necessarily constrained by this necessity, viz., of living a Volkish life that is characterized by a passionate yearning to know about the world and about man's place in that world, so that one may, in turn, assist in the production of a viable species of "knowing" in others. To be knowing, however, means to have become a born master of true clarity, of the sort of cool operational savvy which must one day, perhaps just a few miles down the road, lure us onwards until we decide to linger at a verdant spot beside the cool waters of a nearby creek, pondering matters until the epochal moment comes when we commit ourselves to an ineluctable mission: that is the epiphanic arrival of that privileged and necessarily fleeting moment when we must finally resolve to commit our fortunes to political action, sooner rather than later, come what may in the inscrutable aftermath of such a revolt!

    We have long maintained our complete independence from all of those publicity vendors who flog their plaster idol-inspired schools of "thought," viz., the sorry cenacles comprising those timid souls who talk the tall talk that has no basis in being and who studiously and almost frantically avoid even the idea of political power. The end is swift approaching for the sort of "philosophy" that is content with so little and which remains quite happy in refusing to dirty its hands by placing them anywhere near the levers of power. We are utterly certain that a clear as crystal hardness coupled with a steady and precise competency that we seek to maintain when we ask our stubborn and simple questions as to the nature of existence, are returning from the dead even as we speak. For the Volkish-style Wissenschaft (E., "Science"), having the courage to grow on the one hand, and also the willingness to take serious risks in our confrontations with existence is the first form of courage as well as our innermost motive for engaging in philosophical speculation in the first place. Recall that courage lures our steps forward; courage frees itself from the conventional and banal platitudes and strengthens our resistance to the dangerous and destructive self-deceit that believes that a precedent is a perfectly adequate substitute for a reason. Our questioning is strictly unrelated to any of that stale pseudo-modern clap-trap one hears about the salvation to be achieved by devoting one's life to the no-hold's-barred obsession with aimless and unlimited curiosity about meaningless things and imbecile notions. Nor do we believe for one minute that our loftiest duty is a stubborn insistence on systematic and corrosive doubt as the solution to every problem, no matter what the cost in the end.

    For us, on the contrary, questioning means: exposing ourselves to the sublime might of things and the laws that bind them. Questioning means: not shutting oneself off from the untamed shadow nor avoiding all darkness so as to preserve our freedom from all confusion. Of course, it is in order for us to be able to continue our questioning of thing and world that we question in the first place, and, therefore, it is never invoked in order to render assistance to the weary fools who succumb to their complacent lust for -- easy answers! For we know: the courage to question, the toughness that enables us to endure the abysses in existence, already supplies us with a loftier answer than any of the bargain-basement platitudes sold by the salesmen who represent the producers of phony systems of "thought."

    So we, to whom the careful preservation of our Volk's will-to-knowledge in the future shall be entrusted, declare openly: THE NATIONAL SOCIALIST REVOLUTION IS NOT MERELY A CHANGE OF REGIME IN THE GERMAN STATE IN ORDER TO REPLACE THE DEFEATED PARTY BY ANOTHER ONE, ALTHOUGH WE ALREADY REALIZE THAT THE NSDAP NOW PROSPERS SO MAGNIFICENTLY AND PERFORMS ITS TASKS SO EFFICIENTLY THAT IT ALREADY HAS THE ABILITY TO DO WHATEVER IT DEEMS NECESSARY AT ANY GIVEN MOMENT. ON THE CONTRARY, THIS REVOLUTION IS INAUGURATING THE TOTAL TRANSFORMATION OF OUR ENTIRE GERMAN EXISTENCE. FROM THIS DAY FORWARD, EVERY THING THAT IS WILL DEMAND A DECISION, AND EVERY DEED THAT IS PERFORMED WILL DEMAND RESPONSIBILITY. WE ENTERTAIN NO DOUBTS ABOUT ONE THING: IF THE WILL-TO-SELF-RESPONSIBILITY BECOMES, IN TURN, THE VERY LAW THAT RULES THE COEXISTENCE OF NATIONS, THEN EACH VOLK CAN, AND INDEED MUST, BE THE MASTER WHO INSTRUCTS EVERY OTHER VOLK UPON THIS PLANET IN THE RICHNESS AND POWER INHERING IN THE GREAT DEEDS AND GREAT CREATIONS OF THE HUMAN SPIRIT!

    Today, the urgent requirement with which you are being confronted, O German Volk, at this very moment, simply as an end in itself and quite independent of all consideration as to the ultimate outcome of our National Socialist revolution, is that you voice, fff, your strongest possible expression of support for the new German Reality that is being embodied, before our very eyes, in the National Socialist State. Our will-to-responsibility is based upon Volkish principles, and its essence requires that each Volk discover and do all that is in it to preserve the greatness and the truth of its ultimate Fate. This will is the mightiest guarantor of peace among nations, since it connects itself intimately to the fundamental law of manly respect as well as endorsing explicitly the indispensible prescriptions entailed by an adherence to unconditional honor. The Führer, Adolf Hitler, has awakened this will in our entire Volk and has welded this will into a single indivisible resolve.

    Therefore, no one should keep himself away from the polling-stations on the sacred day that so swiftly approaches, that strategically crucial occasion when the entire German Volk and its mighty will, shall and must be most clearly manifested before the world!

    HEIL HITLER!


    Additional Links:

    Heidegger - National Socialism as the Custodian of Being
    http://www.oswaldmosley.com/archives...n_of_being.htm
    http://evans-experientialism.freeweb...icustodian.htm
    http://www.friesian.com/rockmore.htm
    http://evans-experientialism.freeweb...eggerstuff.htm
    http://thescorp.multics.org/23heidegger.html
    http://evans-experientialism.freeweb...om/bambach.htm
    http://www.janushead.org/3-2/edler.cfm

    Chronolgy
    http://www.freewebs.com/m3smg2/HeideggerChronology.html

    Links Page
    http://www.webcom.com/~paf/ereignis.html



    Heidegger
    Last edited by Moody; Monday, October 23rd, 2006 at 01:03 PM. Reason: Added links

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    Heidegger & Deconstruction

    Martin Heidegger,

    Some info here on the role Heidegger played in pioneering the deconstruction of the Western philosophical tradition, a project that was later taken up by Derrida and his ilk.

    "Beyond his relation to phenomenology, Heidegger is regarded as a major, if not indispensable, influence on existentialism and deconstruction. . .

    As part of his ontological project, Heidegger undertakes a reinterpretation of previous Western philosophy. He wants to explain why and how theoretical knowledge came to seem like the most fundamental relation to being. This explanation takes the form of a destructuring (Destruktion) of the philosophical tradition, an interpretive strategy that reveals the fundamental experience of being at the base of previous philosophies. In Being and Time he briefly destructures the philosophy of Descartes; in later works he uses this approach to interpret the philosophies of Aristotle, Kant, Hegel, and Plato, among others. This technique exerted a profound influence on Derrida's deconstructive approach, although there are very important differences between the two methods.

    Being and Time is the towering achievement of Heidegger's early career, but there are other important works from this period, including Die Grundprobleme der Phänomenologie (The Basic Problems of Phenomenology, 1927), Kant und das Problem der Metaphysik (Kant and the Problem of Metaphysics, 1929), and "Was ist Metaphysik?" ("What is Metaphysics?", 1929)."

    http://en.wikipedia.org/wiki/Martin_Heidegger

    This critique was radicalized by French philosophers and literary critics in the 1960s.

    "In Continental philosophy and literary criticism, deconstruction is a school of criticism created by the French post-structuralist philosopher Jacques Derrida. Derrida offered what he called deconstructive readings of Western philosophers. Roughly speaking, a deconstructive reading is an analysis of a text that uncovers the difference between the text's structure and its Western metaphysical essence. Deconstructive readings show how texts cannot simply be read as works by individual authors communicating distinct messages, but instead must be read as sites of conflict within a given culture or worldview. A deconstructed text will reveal a multitude of viewpoints simultaneously existing, often in direct conflict with one another. Comparison of a deconstructive reading of a text with a more traditional one will also show how many of these viewpoints are suppressed and ignored.

    The central move of a deconstructive analysis is to look at binary oppositions within a text (for instance, maleness and femaleness, or homosexuality and heterosexuality) and to show how, instead of describing a rigid set of categories, the two opposing terms are actually fluid and impossible to separate fully. The conclusion from this, generally, is that the categories do not actually exist in any rigid or absolute sense.

    Deconstruction was highly controversial both in academia, where it was accused of being nihilistic, parasitic, and just plain silly, and in the popular press, where it was often seized upon as a sign that academia had become completely out of touch with reality. Despite this controversy, it remains a major force in contemporary philosophy and literary criticism and theory."

    http://en.wikipedia.org/wiki/Deconstruction

    And it was exported to the United States in between from the late 1960s to the 1980s.

    "During the period between the late 1960s and the early 1980s many thinkers influenced by deconstruction, including Derrida, Paul de Man, Geoffrey Hartman, and J. Hillis Miller, worked at Yale University. This group came to be known as the Yale school and was especially influential in literary criticism, as de Man, Miller, and Hartman were all primarily literary critics. Several of these theorists were subsequently affiliated with the University of California Irvine.
    (More detailed institutional history could be added here.)"

    http://en.wikipedia.org/wiki/Deconstruction
    Last edited by Moody; Tuesday, November 28th, 2006 at 05:04 PM. Reason: split thread/merged
    The Phora

    "There are no principles; there are only events. There is no good and bad, there are only circumstances. The superior man espouses events and circumstances in order to guide them. If there were principles and fixed laws, nations would not change them as we change our shirts and a man can not be expected to be wiser than an entire nation."
    —Honoré de Balzac

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    Complete German text of Martin Heidegger's Sein und Zeit

    One of the greatest of all philosophical treatises, albeit one that Heidegger himself was largely to repudiate later in life.
    Attached Images Attached Images

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    Martin Heidegger

    Martin Heidegger (September 26, 1889 – May 26, 1976) (pronounced [ˈmaɐ̯tiːn ˈhaɪ̯dɛgɐ]) was an influential German philosopher. His best known book, Being and Time, is generally considered to be one of the most important philosophical works of the 20th century.

    ...

    Heidegger claimed that Western philosophy has, since Plato, misunderstood what it means for something to be, tending to approach this question in terms of a being, rather than asking about being itself. In other words, Heidegger believed all investigations of being have historically focused on particular entities and their properties, or have treated being itself as an entity, or substance, with properties. A more authentic analysis of being would, for Heidegger, investigate "that on the basis of which beings are already understood," or that which underlies all particular entities and allows them to show up as entities in the first place.[1] But since philosophers and scientists have overlooked the more basic, pre-theoretical ways of being from which their theories derive, and since they have incorrectly applied those theories universally, they have confused our understanding of being and human existence. To avoid these deep-rooted misconceptions, Heidegger believed philosophical inquiry must be conducted in a new way, through a process of retracing the steps of the history of philosophy.

    Heidegger argued that this misunderstanding, commencing from Plato, has left its traces in every stage of Western thought. All that we understand, from the way we speak to our notions of "common sense," is susceptible to error, to fundamental mistakes about the nature of being. These mistakes filter into the terms through which being is articulated in the history of philosophy—reality, logic, God, consciousness, presence, et cetera. In his later philosophy, Heidegger argues that this profoundly affects the way in which human beings relate to modern technology.

    His work has exercised a deep influence on philosophy, theology and the humanities, being key to the development of existentialism, hermeneutics, deconstruction, postmodernism, and continental philosophy in general. Heidegger's thought directly informs the works of major philosophers such as Karl Jaspers, Leo Strauss, Hans-Georg Gadamer, Jean-Paul Sartre, Emmanuel Lévinas, Hannah Arendt, Maurice Merleau-Ponty, Michel Foucault, Richard Rorty, and Jacques Derrida.

    Heidegger infamously supported National Socialism. This has provoked fierce debate among and between supporters and detractors: some see it as a personal folly largely irrelevant to his philosophy, while others think it reveals flaws inherent in his thought.

    http://en.wikipedia.org/wiki/Martin_Heidegger
    Here is..

    Heidegger's essay "Who is Nietzsche's Zarathustra?"

    and..

    Being and Time

    Later,
    -Lyfing

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    I have read Sein und Zeit (Being and Time). It's not a great reading experience as a whole, but some of Heidegger's observations are very interesting. He insists that the whole book is an ontological analysis, but it makes very little sense that way, as it has been pointed out by Richard Matz, who translated Sein und Zeit to swedish. I intend to give Heidegger's later writings a shot at a later stage, because many things point to it that their nature is very different from Sein und Zeit. I actually read some bits and pieces of his later corpus already. Heidegger did never finish Sein und Zeit, probably because he sensed that it was partly projected on flawed premises. I see Heidegger as a critic of his own time more than anything else, from reading Sein und Zeit, but his later writings seem to be more poetic, less methodically insistent as indeed I think he must have abandoned some of his early ideas. I also think that Heidegger was a bit too possessed with trying to be original, and that in this insistence he sometimes digressed from what I would consider to be good philosophy. That's a habit he seems to have inherited from his master, Edmund Husserl, a kind of nerdyness that serves to little more than to make writings more hard to understand than what the actual essence of them require.
    God expects but one thing of you,
    and that is that you should come out of yourself in so far as you are a created being made
    and let God be God in you.

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    Do U believe in God? | Svensk förskola | Vem äger media? | CA ban on mom & dad | Birth control causes breast cancer

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    Reading Being and Time was one of those few experiences I've had that can honestly be called life changing. It wasn't until I read Heidegger that I fully rejected Platonism is all its various forms. Along with Alfred N. Whitehead, Heidegger was one of the only philosophers to deal accurately and honestly with temporality. The British and American Analytics still don't address this. I think that Heidegger's neo-Heraclitian ontology is more appropriate for Germanics than Evola's Platonism. I'm not as familiar with his late period works, but I just picked up a copy of What is Called Thinking.
    "Ocean is more ancient than the mountains, and freighted with the memories and the dreams of Time."
    -H.P. Lovecraft

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