Re:Helden von Langemarck

> Even if Heidegger's concepts of "anticipatory resoluteness" and
>"idle talk" reflect the historical/cultural situatedness of his
>philosophy,this does warrant the reduction of these concepts to that
>situatedness. In other words, these concepts (and others) may have BOTH
>a socio-political and philosophical import.
>
> --Chris

>In "Metaphysical Foundations of Logic," in the section where Heidegger
>tries to fend off misunderstandings of Being and Time, he specifically
>wants to ward off those who think that Being and Time removes the
>possibility of authentic sacrifice. God forbid that he be taken to
>advocate a position at odds with the heroic soldier's life.


I hope the following serves to clarify: Fritsche's essay states that the
German word "vorlaufen" cannot adequately be translated by anticipate
because it is "used exclusively for physical motions never for mental
motions." The security or shelter of the anticipatory, the moment or lapse
between contemplation and action is entirely lacking. "Vorlaufen" is
constituted entirely in an unhesitating transgression, the stepping into the
open, the unsheltered. Hence the reference to the heroes of Langemarck who
without hesitation, with the resolution of heros rushed out of the trenches.
I am inclined to agree with his analyses of "vorlaufen", certainly I cannot
dispute it. But where does Heidegger talk about the heroes of Langemarck,
let alone the treachery of the dispossessed, the "vaterlandlose Gesellen"?
Not in Being and Time that I can recall. The references to heros is
compelling, but the alleged accusative fingering of the traitors that goes
hand in hand with the German experience of WWI is already sinister because
the implication is that nazism arouse from the disillusionement of defeat
and scapegoats had to be found. For Fritsche's so far unstated purpose in
this essay is to show that Heidegger's thought is totally implicated in
nazism. At this point, section II, he is simply preparing his readers,
training them on the scent so to speak. Fritsche references are not from
Heidegger but must come from Georges Sorel's Reflections on Violence, which
he mentions. But the implication is that they point to a kind of collective
political unconscious in which Heidegger's work would have emerged. No
doubt, the philosophical dimensions of anticipatory resolution are entirely
neglected in favor of a socio-political interpretation. This may be what
essentially mars this essay, to my mind.
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Robert A. Wendel [email protected]
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