Dear Mr. Bakker,
I do not have Schneebeger on hand but I do have Safranski:
from MARTIN HEIDEGGER: Between Good and Evil, Harvard University Press, 1998, [EIN MEISTER AUS DEUTSCHLAND: HEIDEGGER UND SEINE ZEIT, Carl Hanser Verlag, Munchen, Wien, 1994]chapter 15, HEIDEGGER'S STRUGGLE FOR THE PURITY OF THE MOVEMENT, English trtanslation by Ewald Osers, pg. 272 --
H[eidegger] also defended the purity of the revolutionary movement against the clerical tendancies that were then especially powerful in Freiberg. When the Catholic student fraternity Ripuaria was suspended by the local party authorities in 1934, with Heidegger's approval, but subsequently, following the conclusion of the Concordat between Germany and the Vatican, had to be readmitted, Heidegger wrote angrily to Oskar Stabel, the leader of the German Student Association: "We must in no way allow this clear Catholic victory to continue, especially in this region. A greater damage to the work already done could not be imagined . . . I have been aware of the local situation and the forces at work here in their smallest details . . . We misconstrue the tatics of the Catholic Church. Someday this error will be costly for us." [15]
For Heidegger . . . the Catholic Church's vast organizational and spiritual influence in Freiburg constituted a considerable obstacle to the "overturn of the entire German Dasein." That was why, in his Scholarship Camp, his main attach had been directed against Christianity as represented in the churches . . . because their God had been molded for the comfortable and the cowardly, as a kind of life insurance . . . Heidegger's radical critique of Catholicism was not accepted by the Nazi Party authorities, who, for the time being, were anxious to come to terms with the traditional powers.
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I thought it was strange that you said that, in Schneeberger's book dedicated to exposing Heidegger as "a full blown Nazi', supposedly ONLY HAD TWO SECTIONS IN THE WHOLE BOOK relating to that issue.
'Sincerely'
Gary C. Moore
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