>Iain, if its no bother could I have the reference to:
>
>>Heidegger's strange claim (to Loewith in
>>1936) that the motivations behind his National Socialist commitments could
>>be seen in B&T, specifically in the notion of 'historicity.'
>
>Thanks,
>Malcolm Riddoch.
>
It's no bother at, especially since Laurence already did it (and very
comprehensively)! And yes. it's not a "letter" (sorry); as Wolin notes,
"Loewith's account of his last meeting with Heidegger was originally
written in Japan in 1939 [3 years after the meeting!] as part of a
competition for German emigres sponsored by Harvard University for the best
essay on the theme of 'My Life in Germany Before and After 1933.'"
As Laurence's quote shows, (perhaps because 3 years have elapsed,
though who knows if Loewith took notes, etc.), Loewith only puts two words
authoritatively in Heidegger's mouth, "historicity" and "engagement." So,
whatever the merits of Loewith's 'decisionism' thesis, I take it that that
thesis is not directly relevant to my hypothesis.
I was trying to interpret Heidegger's own assertion that his
National Socialist engagment *does* in fact have its roots in his
philosophy, namely in the concept of "historicity," and pointed out that
Heidegger develops the notion of "historicity" in B&T in conncetion with
Nietzsche's 2nd Untimely Medititation ("On the Use and Disadvantages of
History for Life"). How would one argue that--when Heidegger says his
political engagment was rooted in his concept of historicity--he does *not*
in fact mean "historicity" as he develops it in B&T?
Krell notes that Heidegger conducted a seminar or 'exercise' on
Nietzsche's 2nd UM in 1938-39, but that is of course after the meeting with
Loewith (in Rome, 1936) (see Nietzsche 3, p. 248n). Anyone know where to
find that one? It would be very interesting to see whether and how
Heidegger's reading of this essay changes in 38-39! Is he distancing
himself definitively from Nietzsche yet, or does he still hold onto the
Nietschean idea that the way to combat nihilism is through a revitalized
German culture? What is his attitude toward "historicity" in this seminar?
Anyone know?
Thanks,
Iain
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---
>
>>Heidegger's strange claim (to Loewith in
>>1936) that the motivations behind his National Socialist commitments could
>>be seen in B&T, specifically in the notion of 'historicity.'
>
>Thanks,
>Malcolm Riddoch.
>
It's no bother at, especially since Laurence already did it (and very
comprehensively)! And yes. it's not a "letter" (sorry); as Wolin notes,
"Loewith's account of his last meeting with Heidegger was originally
written in Japan in 1939 [3 years after the meeting!] as part of a
competition for German emigres sponsored by Harvard University for the best
essay on the theme of 'My Life in Germany Before and After 1933.'"
As Laurence's quote shows, (perhaps because 3 years have elapsed,
though who knows if Loewith took notes, etc.), Loewith only puts two words
authoritatively in Heidegger's mouth, "historicity" and "engagement." So,
whatever the merits of Loewith's 'decisionism' thesis, I take it that that
thesis is not directly relevant to my hypothesis.
I was trying to interpret Heidegger's own assertion that his
National Socialist engagment *does* in fact have its roots in his
philosophy, namely in the concept of "historicity," and pointed out that
Heidegger develops the notion of "historicity" in B&T in conncetion with
Nietzsche's 2nd Untimely Medititation ("On the Use and Disadvantages of
History for Life"). How would one argue that--when Heidegger says his
political engagment was rooted in his concept of historicity--he does *not*
in fact mean "historicity" as he develops it in B&T?
Krell notes that Heidegger conducted a seminar or 'exercise' on
Nietzsche's 2nd UM in 1938-39, but that is of course after the meeting with
Loewith (in Rome, 1936) (see Nietzsche 3, p. 248n). Anyone know where to
find that one? It would be very interesting to see whether and how
Heidegger's reading of this essay changes in 38-39! Is he distancing
himself definitively from Nietzsche yet, or does he still hold onto the
Nietschean idea that the way to combat nihilism is through a revitalized
German culture? What is his attitude toward "historicity" in this seminar?
Anyone know?
Thanks,
Iain
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---