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Dear Iain,
I do not have an answer to your question about the 1938-9 seminar on =
Nietzsche's Untimely Meditations, but I can say that he lectured on =
Nietzsche right up until the ban on his teaching was imposed in 1946. =
When in 1961 he published the two Nietzsche volumes they cover the =
following:
Erster Band
Vorwort 1961 (9-10)
Der Wille Zur Macht Als Kunst 1936-37 (11-254)
Die Ewige Wiederkehr des Gleichen 1937 (255-473)
Der Wille zur Macht als Erkenntnis 1939 (473-658)
Uebersicht (659-662)
Zweiter Band
Die ewige Wiederkehr des Gleichen und der Wille zur Macht 1939 (7-30)
Der europaeischer Nihilismus 1940 (31-256)
Nietzsches Metaphysik 1940 (257-334)
Die seinsgeschichtliche Bestimmung des Nihilismus 1944/46 (335-398)
Die Metaphysik als Geschichte des Seins als Metaphysik 1941 (399-454)
Entwuerfe zur Geschichte des Seins als Metaphysik 1941 (455-480)
Die Erinnerung in die Metaphysik 1941 (481-490)
Uebersicht (491-493)
Certainly there are also extensive references to Nietzsche in the 1943 =
lecture course published as Gesamtausgabe 54, Parmenides.
Does Heidegger ever break with Nietzsche in the way you suggest? I do =
not think so. I was last night re-reading parts of Zur Seinsfrage, an =
essay published originally in honour of Ernst Juenger in 1955, =
republished in 1956 and first published in English in a bilingual =
edition in 1958 ("The Question of Being" New York, Twayne) where I would =
say that the question of what he calls "die Bewegung der Nihilismus" =
(movement of Nihilism) which still holds sway is still pitted against =
the possibility of another beginning. This movement of Nihilism has =
shifted from being a German to becoming a Global phenomenon, but his =
understanding of it remains firmly within the field he worked out in the =
course of his lectures on Nietzsche - indeed the whole of the =
understanding of En-framing, das Ge-stell can only be read this way.
He says "... we must ask in what the fulfillment of Nihilism consists. =
The answer seems to be obvious. Nihilism is fulfilled when it has =
seized all the component realities and appears everywhere, when nothing =
can assert itself any longer as an exception, in so far as it has become =
a normal state."
There are two points to note. First, that this is in my view entirely =
in line with the position Heidegger unfolded in the Nietzsche volumes, =
work carried out between 1936 and 1946. Second, that it is deeply =
concerned with how things give themselves to be known, what knowing and =
thinking is (which is why it remains within the field of vision, the =
"Hinsicht" of western metaphysics - why Parmenides and Nietzsche "belong =
together" - " - for the same is for being as it is for knowing" (DK =
Fragment 3) and that when we have understood *this* we can then go on =
and ask about the character of the engagement. With regard to Chris =
Rickey's post, which I find on the whole very helpful, I would argue =
that there is still a problem in much of what he says because he assumes =
that Being as constant presence "maps onto" the real as one of the three =
(Kantian) modalities of possibility, actuality (the real) and necessity =
(Moeglichkeit, Wirklichkeit, Notwendigkeit). Heidegger is not saying =
this (if you want to know why, have a look at Gesamtausgabe 51, sections =
4, 5, 6 where he explicitly treats this question. There is an English =
translation from 1993 or 94 "Basic Concepts", Bloomington, Indiana UP) =
and the reason he is not is because he is concerned to open up the =
question of the "will" and its role in cognition. If cognition belongs =
to "willing" then in metaphysics there *is* a direct line between =
Parmenides and Nietzsche, and a "fullfillment" of metaphysics in - yes, =
you guessed right - the "will" "to power". =20
Cf for instance what it is to "will un-willing" in Gelassenheit: (the =
Scholar says) "auch Kant begreift das Denken so, wenn er als =
Spontaneitaet kennzeichnet. Denken ist wWollen und Wollen ist Denken" =
(Also Kant conceived of thinking thus, when he characterises it as =
spontaneity. Willing is thinking and thinking is willing). (The =
teacher adds) "ich will das Nicht-Wollen" (I want/will not-willing). =
(p 29 f.).
If you still have "willing" in thinking, you still have the =
subject-object distinction, and this Heidegger was all his significant =
life, and certainly by the time of Being and Time in 1927 seeking to =
deconstruct.
Incidentally, as a final comment, this is why Loewith never understood =
Heidegger properly, because he never understood what Heidegger was =
saying when the latter spoke of the "step out" or "step back" from the =
subject-object distinction. Loewith is often floundering in his =
interpretations - why for instance he so often uses compounds of the =
verb Aufheben in relation to Heidegger, interpreting his work as a kind =
of Hegelian Aufhebung, as an overarching architectonic of subjectivity =
or a metaphysics of sublation, and why he persists in a particular view =
of the structural analytic of Dasein outlined in Being and Time, =
interpreting Dasein as a kind of post-Nietzschean "subject" when =
Heidegger expressly and repeatedly says that Dasein could NEVER be an =
object that could give itself to be known in any sense to itself as a =
subject (the essential structure of subjectivity). It is also why =
"decisionism" cannot simply be "possibility" and would be better =
understood as "potentiality", a kind of =
"that-which-waits-until-the-moment-gives-itself" where nothing =
(literally das Nichts) is given until the moment arrives for something.
Laurence
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