Showing posts with label Martin Heidegger. Show all posts
Showing posts with label Martin Heidegger. Show all posts
Saturday, February 18, 2012
Proto-ghazals and limerence
Dorothy Terrov's concept of 'limerence" would seem to find confirmation in the earliest form of the ghazal, prior to Islam.
With the recent unremarked passing of lupercalia, we have the one link to Marburg through Elizabeth of Hungary (married at 14, died aged 24.)
Imagine how different Sein und Ziet might be if only one or the other had behaved differently: Martin, Hannah or both.
From his letter, we see clearly the limerent moment.
Wednesday, June 9, 2010
Martin Heidegger's interview in Der Spiegel: English/Deutsch
Over at phil.aule-browser.com there is now an English-German presentation of the Heidegger Der Spiegel interview.
This lamentable interview appeared only after his death: it opens as if prepared in advance.
[...]your philosophical work is somewhat overshadowed by incidents in your life that, although they didn’t last very long, were never clarified, either because you were too proud or because you did not find it expedient to comment on them.
The two alternatives that we are offered would not match the pronouncements of Carl Schmitt on why not to expect his "apology" and there is no reason to think they were apposite to characterize the attitude of Martin and Elfride Heidegger.
It is alsos stated as fact that the "incidents" did not "last very long" - leading Heidgger to offer us the mere year, 1933.
Historians have now established a rather different picture of the philospher who took himself to understand the inner greatness of the Storm Troopers, his SA, or "Sturm Abteilung".
The interview is presented as scrolling English to the left and a scrolling Google Book of the German as found in the Heidegger family edition of his writings, the GA.
The technique used in the page is to embed Curl in HTML and then to embed a browser widget in the Curl applet. In Curl 7.0 this widget is wrapping the Trident engine on Windows and Mozilla on linux, but we can hope for a WebKit wrapper in 8.0
The entire page presents two copyright items in Curl text markup and a Curl widget, so the VBox containing both widgets is read-only and printing is suppressed. Other techniques can be added to prevent screen capture or snapshot (see aule-browser.com for examples of viewing eyes-only documents on the web.)
I am working on an alternate view to "slide" the German text portal along a full text companion English portal and another with "pages" and persistent note-taking (Evernote or local Curl persistence or SQLite local or server.) This early page is not using a Curl style sheet and has not yet been paginated (indexed to the GA pages.)
The plan is to "generate" these views as Curl layouts on the server using Smalltalk Seaside 3.0 as an alternative to XML layouts. Constraint resolution for Smalltalk is available as Backtalk or a DLL can be wrapped.
This lamentable interview appeared only after his death: it opens as if prepared in advance.
[...]your philosophical work is somewhat overshadowed by incidents in your life that, although they didn’t last very long, were never clarified, either because you were too proud or because you did not find it expedient to comment on them.
The two alternatives that we are offered would not match the pronouncements of Carl Schmitt on why not to expect his "apology" and there is no reason to think they were apposite to characterize the attitude of Martin and Elfride Heidegger.
It is alsos stated as fact that the "incidents" did not "last very long" - leading Heidgger to offer us the mere year, 1933.
Historians have now established a rather different picture of the philospher who took himself to understand the inner greatness of the Storm Troopers, his SA, or "Sturm Abteilung".
The interview is presented as scrolling English to the left and a scrolling Google Book of the German as found in the Heidegger family edition of his writings, the GA.
The technique used in the page is to embed Curl in HTML and then to embed a browser widget in the Curl applet. In Curl 7.0 this widget is wrapping the Trident engine on Windows and Mozilla on linux, but we can hope for a WebKit wrapper in 8.0
The entire page presents two copyright items in Curl text markup and a Curl widget, so the VBox containing both widgets is read-only and printing is suppressed. Other techniques can be added to prevent screen capture or snapshot (see aule-browser.com for examples of viewing eyes-only documents on the web.)
I am working on an alternate view to "slide" the German text portal along a full text companion English portal and another with "pages" and persistent note-taking (Evernote or local Curl persistence or SQLite local or server.) This early page is not using a Curl style sheet and has not yet been paginated (indexed to the GA pages.)
The plan is to "generate" these views as Curl layouts on the server using Smalltalk Seaside 3.0 as an alternative to XML layouts. Constraint resolution for Smalltalk is available as Backtalk or a DLL can be wrapped.
Thursday, May 27, 2010
Heidegger Four Mirrors
Heidegger's four mirrors have a counterpart I have not seen suggested elsewhere.
The first hint to me was his remark to Jaspers on Hitler's hands and the observation that Elfride made his sandals.
I suggest the mirrors are also the two hands and the two feet.
This has an obvious link to the HakenKreuz. It places a different interpretation on his alternative to the sometime Christian view of the Cross as relation man-to-man and relation man-to-God.
Heidegger's four (Geviert) could be viewed as two which are earthly and two which are not.
It need not be rejected for being anthropomorphic.
Q: What was Heidegger's knowledge of the Michelson-Morley apparatus? Heidegger: involution and revolution.
The first hint to me was his remark to Jaspers on Hitler's hands and the observation that Elfride made his sandals.
I suggest the mirrors are also the two hands and the two feet.
This has an obvious link to the HakenKreuz. It places a different interpretation on his alternative to the sometime Christian view of the Cross as relation man-to-man and relation man-to-God.
Heidegger's four (Geviert) could be viewed as two which are earthly and two which are not.
It need not be rejected for being anthropomorphic.
Q: What was Heidegger's knowledge of the Michelson-Morley apparatus? Heidegger: involution and revolution.
Heidegger, Arendt, Jaspers
I have not seen a plain word spoken on Heidegger handing his willing Arendt to his friend Jaspers.
Heidegger remarks somewhere about Jaspers refusal to leave his Jewish wife. Did Heidegger imagine in some way that they would share his wood nymph?
Ambiguity remains in just how Heidegger and Arendt negotiated her transfer from Marburg to Heidelberg. Jaspers response to Arendt's disclosure decades later was something of a surprise. Was he inept at feigning ignorance?
The "transfer" to the esteemed Jaspers has its counterpart in her loveless marriage to the despised Guenther Stern. And with regard to both Stern and Arendt, the name of Hans Jonas.
In Heidegger's Children, Richard Wolin seems to indicate that there was nothing more to say about Jonas seeking out Arendt: there is no reference to a source. Heidegger simply sent him.
Heidegger remarks somewhere about Jaspers refusal to leave his Jewish wife. Did Heidegger imagine in some way that they would share his wood nymph?
Ambiguity remains in just how Heidegger and Arendt negotiated her transfer from Marburg to Heidelberg. Jaspers response to Arendt's disclosure decades later was something of a surprise. Was he inept at feigning ignorance?
The "transfer" to the esteemed Jaspers has its counterpart in her loveless marriage to the despised Guenther Stern. And with regard to both Stern and Arendt, the name of Hans Jonas.
In Heidegger's Children, Richard Wolin seems to indicate that there was nothing more to say about Jonas seeking out Arendt: there is no reference to a source. Heidegger simply sent him.
Friday, May 21, 2010
Karl Jaspers and Uni Heidelberg (Ruprecht-Karls) August 1933
In the Kirkbright autobiography, pg 150, we find this excerpt from a letter of Karl Jaspers:
Dear parents,
In the the post-war years Jaspers repeatedly speaks of 1933 as an endpoint - but he does not give a month. This is August 28. Heidegger became Rector of Freiburg on April 21, 1933. The Reichstag Fire was February 27, 1933. Gleichschaltung can be dated to January 30, 1933. By August 28, 1933 the SA or Sturmabteilung are roaming freely.
It is the contention of Steven Remy in The Heidelberg Myth: the Nazification and Denazification of a German University, that after 1945 Jaspers can be blamed for the ineffectiveness of denazification. In Kirkbright's autobiography, it is none other than Robert Heiss who is reported as contacting Jaspers concerning Heidegger.
By 1949 Jaspers will already be writing in support of Heidegger's return to teaching - and writing in terms that flatly contradict Jaspers letters to Hannah Arendt (who was not yet back in touch with Heidegger.)
Jaspers assertion in a letter to Arendt that Heidegger was not so much an anti-Semite as one who would stoop to anti-Semitic remarks when talking with an anti-Semite is an assertion concerning which I remain very sceptical given the tone of remarks elsewhere in Heidegger's writing - including his letters to Elfride.
In the their September 1953 correspondence, Jaspers in anxious that Arendt read his piece on Heidegger for the Schillp volume (it was suppressed in the first edition.)
It was not until June of 1937 that Jaspers was informed that his marriage to a Jew would require forced retirement - but that law dates to April 1933. Jaspers application to the Ministry to protect his pension was supported by none other than Ernst Krieck. Anyone wondering what Japsers is doing relying on Krieck would have to know that Jaspers has invested his small fortune in his library (after the war he will take this library over the border to Basel.)
What are we to make of Jaspers claim that Heidegger was silent about his dismissal because he had lost interest in him (letter to Arendt)? Jaspers problem was in fact quite different: when Heidegger embraced the SA, Jaspers was still enamoured with his "Germans". The extent to which Jaspers - who had relocated to a fine professorial villa by the university - still considered himself as rejecting "mediocrity" and "machinations" so typical of mere democracy without a guiding elite or aristos - has to be gleaned from his edits to critical texts for their re-edition. To my knowledge, we have only Jaspers word for his reaction to Heidegger's addresses at Freiburg and Heidelberg and only Jaspers word that he had come to fear Heidegger. What he did have to fear was the content of his letters in which he had compromised himself.
Jaspers the untainted is a myth which he permitted in the late 1940's given his ambition for a role in the new University. It became something he could not tolerate (he was writing on guilt) and he wisely withdrew to Basel. The only hard line that can be drawn between the Jaspers of late 1933 and the Heidegger of late 1933 is that the latter had become enamoured with the SA.
That the "Spiessburger" were troubled by the SA would seem little concern to the Jaspers who despised Husserl as just one such - and who saw his alliance with Heidegger as built on this revolt. Both men, physical weaklings, never faced a test of force. Gertrud's brothers fled before any were befallen by a squad of SA Männer.
As late as March 1945, Jaspers is relying on his personal prestige to protect Gertrud. The intervention with the SS in Berlin is reported by Kirkbright as Paul Schmitthenner, a Nazi architect leater purged from his university without pension (Heidegger stooped much lower at about the same time - to try to avoid service to his Volk.)
Heidegger's speech at Heidelberg was June 30, 1933. The Rector of Heideberg, Willy Andreas, passes without mention in Kirkbright's autobiography - astonishing given her quotation from Jaspers' letter of August 1933.
To my knowledge Steven Remy is the only author to have brought Jaspers into question. The myth of Jaspers is very much part of the ethos of 1950's Germany and the importance attached to his radio broadcasts and his "stature" as a philospher of Existentz.
Jaspers' letter to Arendt of Sept 1, 1949, cannot be reconciled with Jaspers' letter to Gerd Tellenbach, Rector of Freiburg, earlier in 1949 [quoted in Kirkbright, pp 372-3.] Or did Jaspers imagine that one day Heidegger would give him his due - for Existenz, for van Gogh.
Kirkbright's book is sub-titled "Navigations in Truth" - but might better be labeled "Navigations in Murky Waters". Until historians have complete access to the papers of Jaspers and Heidegger, a good deal will remain murky.
Dear parents,
[...]Now a new university constitution has been drawn up according to the 'Führerprinzip'. The Rector is to be appointed by the Ministry; the Deans nominated by the Rector. No elections take place. As longs as the faculties remain intact, they are only to be given an advisory role - decisions are not voted upon. The earlier 'scholars' "republic" is at an end. After my experience of it, that suites me well enough, especially if I myself could become Rector, or another name that I trust just as much as myself! Excuse my high spirits![...]At this date Heidegger is Rector of Freiburg.
In the the post-war years Jaspers repeatedly speaks of 1933 as an endpoint - but he does not give a month. This is August 28. Heidegger became Rector of Freiburg on April 21, 1933. The Reichstag Fire was February 27, 1933. Gleichschaltung can be dated to January 30, 1933. By August 28, 1933 the SA or Sturmabteilung are roaming freely.
It is the contention of Steven Remy in The Heidelberg Myth: the Nazification and Denazification of a German University, that after 1945 Jaspers can be blamed for the ineffectiveness of denazification. In Kirkbright's autobiography, it is none other than Robert Heiss who is reported as contacting Jaspers concerning Heidegger.
By 1949 Jaspers will already be writing in support of Heidegger's return to teaching - and writing in terms that flatly contradict Jaspers letters to Hannah Arendt (who was not yet back in touch with Heidegger.)
Jaspers assertion in a letter to Arendt that Heidegger was not so much an anti-Semite as one who would stoop to anti-Semitic remarks when talking with an anti-Semite is an assertion concerning which I remain very sceptical given the tone of remarks elsewhere in Heidegger's writing - including his letters to Elfride.
In the their September 1953 correspondence, Jaspers in anxious that Arendt read his piece on Heidegger for the Schillp volume (it was suppressed in the first edition.)
It was not until June of 1937 that Jaspers was informed that his marriage to a Jew would require forced retirement - but that law dates to April 1933. Jaspers application to the Ministry to protect his pension was supported by none other than Ernst Krieck. Anyone wondering what Japsers is doing relying on Krieck would have to know that Jaspers has invested his small fortune in his library (after the war he will take this library over the border to Basel.)
What are we to make of Jaspers claim that Heidegger was silent about his dismissal because he had lost interest in him (letter to Arendt)? Jaspers problem was in fact quite different: when Heidegger embraced the SA, Jaspers was still enamoured with his "Germans". The extent to which Jaspers - who had relocated to a fine professorial villa by the university - still considered himself as rejecting "mediocrity" and "machinations" so typical of mere democracy without a guiding elite or aristos - has to be gleaned from his edits to critical texts for their re-edition. To my knowledge, we have only Jaspers word for his reaction to Heidegger's addresses at Freiburg and Heidelberg and only Jaspers word that he had come to fear Heidegger. What he did have to fear was the content of his letters in which he had compromised himself.
Jaspers the untainted is a myth which he permitted in the late 1940's given his ambition for a role in the new University. It became something he could not tolerate (he was writing on guilt) and he wisely withdrew to Basel. The only hard line that can be drawn between the Jaspers of late 1933 and the Heidegger of late 1933 is that the latter had become enamoured with the SA.
That the "Spiessburger" were troubled by the SA would seem little concern to the Jaspers who despised Husserl as just one such - and who saw his alliance with Heidegger as built on this revolt. Both men, physical weaklings, never faced a test of force. Gertrud's brothers fled before any were befallen by a squad of SA Männer.
As late as March 1945, Jaspers is relying on his personal prestige to protect Gertrud. The intervention with the SS in Berlin is reported by Kirkbright as Paul Schmitthenner, a Nazi architect leater purged from his university without pension (Heidegger stooped much lower at about the same time - to try to avoid service to his Volk.)
Heidegger's speech at Heidelberg was June 30, 1933. The Rector of Heideberg, Willy Andreas, passes without mention in Kirkbright's autobiography - astonishing given her quotation from Jaspers' letter of August 1933.
To my knowledge Steven Remy is the only author to have brought Jaspers into question. The myth of Jaspers is very much part of the ethos of 1950's Germany and the importance attached to his radio broadcasts and his "stature" as a philospher of Existentz.
Jaspers' letter to Arendt of Sept 1, 1949, cannot be reconciled with Jaspers' letter to Gerd Tellenbach, Rector of Freiburg, earlier in 1949 [quoted in Kirkbright, pp 372-3.] Or did Jaspers imagine that one day Heidegger would give him his due - for Existenz, for van Gogh.
Kirkbright's book is sub-titled "Navigations in Truth" - but might better be labeled "Navigations in Murky Waters". Until historians have complete access to the papers of Jaspers and Heidegger, a good deal will remain murky.
Sunday, May 16, 2010
Embracing the body: oxytocin
The afternoon was spent walking in a bog preserve where horsetails - water horsetails - stood together with rings of gold in their tiny hair-like "leaves" at each joint.
Allow me to say that these are ancient plants: I first knew the dry land variety.
In the Letter on Humanism, Heidegger is already confident in his insight into "science" and "technique".
Consider our walk: the varied symmetry of the now rare plants of the sheltered reserve: these have the symmetry of the hand, these others of the eyes and nose. We map plant to body without numbers. We need not not be "reckoning". Varieties of trillium, so distinct from varieties of ancient ferns.
Unlike Paul Celan, Heidegger offers us little in the way of botany: a stand of "Kiefer" on occasion, or "Eiche".
Consider the body. We now know the role of oxytocin not only in labor and maternal bonding, but in the male staying around for 18 months to 2 years after childbirth - if not longer. Why not embrace this hormonal, real embodiment? Heidegger despised the authority of the Church but was not opposed to the "genuine" assent to the authoring "few". This hormonal view of a human relationship need not be based on any falsifications and distortions - not the marriage contract or even avowed paternity. But it is based on the authority of medical science - applied science.
Heidegger could not accept this in his terms because the result is due to a controlled experiment in which experience was "rapt", forced to yield a pre-conceived expectation (Heidegger ignores disconfirmation and refutation.)
Why should not the hormonal body, the endocrine body, be a "ground" from which one might speak of a human relation without the subject-object reifications? This is the very sort of "basement" of chemistry which Freud had promised Binswanger - but it turns out not to be a "basement" as all. The metaphor is utterly misleading.
It was Jaspers who was opposed to "magic" in psychiatry - could Jaspers have oppposed hormonal science? On what grounds? Why should a human existence which is prey to hormones be less authentic than an existence which acknowledges itself as prey to lightning strikes, influenza or infarctus?
Was Heidegger's own life not rather prey to the action of testosterone?
See: our post and the likelihood that Heidegger fell prey to hypoglycemia and may have exploited the same.
Allow me to say that these are ancient plants: I first knew the dry land variety.
In the Letter on Humanism, Heidegger is already confident in his insight into "science" and "technique".
Consider our walk: the varied symmetry of the now rare plants of the sheltered reserve: these have the symmetry of the hand, these others of the eyes and nose. We map plant to body without numbers. We need not not be "reckoning". Varieties of trillium, so distinct from varieties of ancient ferns.
Unlike Paul Celan, Heidegger offers us little in the way of botany: a stand of "Kiefer" on occasion, or "Eiche".
Consider the body. We now know the role of oxytocin not only in labor and maternal bonding, but in the male staying around for 18 months to 2 years after childbirth - if not longer. Why not embrace this hormonal, real embodiment? Heidegger despised the authority of the Church but was not opposed to the "genuine" assent to the authoring "few". This hormonal view of a human relationship need not be based on any falsifications and distortions - not the marriage contract or even avowed paternity. But it is based on the authority of medical science - applied science.
Heidegger could not accept this in his terms because the result is due to a controlled experiment in which experience was "rapt", forced to yield a pre-conceived expectation (Heidegger ignores disconfirmation and refutation.)
Why should not the hormonal body, the endocrine body, be a "ground" from which one might speak of a human relation without the subject-object reifications? This is the very sort of "basement" of chemistry which Freud had promised Binswanger - but it turns out not to be a "basement" as all. The metaphor is utterly misleading.
It was Jaspers who was opposed to "magic" in psychiatry - could Jaspers have oppposed hormonal science? On what grounds? Why should a human existence which is prey to hormones be less authentic than an existence which acknowledges itself as prey to lightning strikes, influenza or infarctus?
Was Heidegger's own life not rather prey to the action of testosterone?
See: our post and the likelihood that Heidegger fell prey to hypoglycemia and may have exploited the same.
Friday, May 14, 2010
Missing in the Martin - Elfride Heidegger epistolary index
These are some of the missing items in the 2008 index of "Letters to His Wife 1915-1970" by Martin Heidegger (original published in German in 2005.)
biophysics 200
conservatives 299
culture 133,137,190, 197, 236
determinism 303
death 275
eros 246
fate 197
framework (Ge-stell) 257
freedom 303
gods 297
Hera 213
infidelities (missing rendez-vous of p.314)
Indian 277
lies 255
logos (missing p.241)
mathematics 257
marriage 77, 237
motivation 303
poetry 297
psychiatry 284
party (NSDAP) 273, 274
'philosophers' 308
physics 235, 237, 250,256-7,269,284,300,308
responsibility 266
revolution 73,141,295
science 157,294,303,309 (sometimes in 'scare' quotes)
spirit 137
trust 213,255
worldview 101, 157, 303, 309
Also missing:
Any mention of Einstein or Weyl in the many mentions of physics (where Heisenberg dominates.)
Grund 248, 259 (with the "camouflage" quote being on page 249)
human being 123
music 243
Insight 241
dwelling 219, 225-6
tractors, cars and paths 273, 305
women 83, 127
record (his recorded voice) 287
object-like (in relation to physics and functional terms) 257
tradition (university) 215
neo_kantianism 267
sacrifice 164
will 175
Brock 294
It is often unclear to me when he is mentioning Ernst Jünger (example: 242.)
On page 131 there is a curious remark of Gertrud about the "available letters": 1933, 1934 and 1935 have but one letter each which is preposterous given the number of times he lectured outside of Freiburg and his habit of writing to Elfride when away from Marburg or Freiburg.
Page 119 gives the lie to any claim that Heidegger was physically unfit for duty.
June 14, 1945 (page 189) should trouble any philosopher:
Contrast this with his letter to Elfride when the war is going as expected:
warriors 167
Again, June 14, 1945,
Now he would wait for the clash of the titans, America and Russia, the outcome of the hubris of reckoning.
Strangely - or not - economics is not in the index, and I recall but one mention of an economist (economics was Elfride's academic interest.) See page 83.
For Derrida on Heidegger on spirit, see pages 133 and 137.
For index entries on other Nazi "thinkers" see his mentions of Bäumler, Krieck and Rosenberg. Note the entries for Carl F. von Weizsäcker whose view of ethics and "camouflage" and revisionism may have been close to that of Heidegger.
Compare: Elfride and mistresses; Veza Canetti and the mistresses
Note: neither "soul" not "Stein, Edith" nor "Geiger, Afra" are found in the index.
Neither Bonhoeffer - neither Karl nor Dietrich - figure in the annotated index of names or the index tout court.
In the annotated index of names, Elisabeth Blochmann (Lisi) is listed as a friend.
Geiger, Afra is found in the in the annotated index of names.
Blackamoor is not in the index.
Moritz Geiger is missing.
Erich Frank is missing and is his death (1945)
The death of Ernst Cassirer is missing (also 1945). See "neo_Kantianism".
The death of Bergson is missing (but see letter pg 71)
Love is not in the index (nor was responsibility, trust, guilt, shame ... )
Comparison: womanizers Elias Canetti, Paul Tillich and Bertrand Russell; promiscuous Ludwig Wittgenstein, André Gide.
Note: Heidegger was almost engaged or engaged when he met his student Elfride Petri and "confided" in her - some nine years before confiding in Hannah Arendt.
biophysics 200
conservatives 299
culture 133,137,190, 197, 236
determinism 303
death 275
eros 246
fate 197
framework (Ge-stell) 257
freedom 303
gods 297
Hera 213
infidelities (missing rendez-vous of p.314)
Indian 277
lies 255
logos (missing p.241)
mathematics 257
marriage 77, 237
motivation 303
poetry 297
psychiatry 284
party (NSDAP) 273, 274
'philosophers' 308
physics 235, 237, 250,256-7,269,284,300,308
responsibility 266
revolution 73,141,295
science 157,294,303,309 (sometimes in 'scare' quotes)
spirit 137
trust 213,255
worldview 101, 157, 303, 309
Also missing:
Any mention of Einstein or Weyl in the many mentions of physics (where Heisenberg dominates.)
Grund 248, 259 (with the "camouflage" quote being on page 249)
human being 123
music 243
Insight 241
dwelling 219, 225-6
tractors, cars and paths 273, 305
women 83, 127
record (his recorded voice) 287
object-like (in relation to physics and functional terms) 257
tradition (university) 215
neo_kantianism 267
sacrifice 164
will 175
Brock 294
It is often unclear to me when he is mentioning Ernst Jünger (example: 242.)
On page 131 there is a curious remark of Gertrud about the "available letters": 1933, 1934 and 1935 have but one letter each which is preposterous given the number of times he lectured outside of Freiburg and his habit of writing to Elfride when away from Marburg or Freiburg.
Page 119 gives the lie to any claim that Heidegger was physically unfit for duty.
June 14, 1945 (page 189) should trouble any philosopher:
We go about our daily business with great sorrow and the essential truth is still quite unutterable.Not long after we have February 17, 1946 (pg 191 - the letters are not numbered by the editors) with
Given the essential unfathomability & unpredictability of events today, one can never say for sure such things as that the officers have been kept behind.Yet he never went on to speak of "total war" and the slaughter of the Polish officers and intellectuals at Katyn?
Contrast this with his letter to Elfride when the war is going as expected:
Nov 6, 39There is no lament for the Poles.
Great transformations in thought & human existence are perhaps already preparing themselves, the contours of which we can hardly conceive.
May 18, 40This is the letter in which is reference to "warriors" was not deemed suitable for an entry in the index. Here he speaks as if Ernst Jünger spoke truth.
In addition, the invasions are sufficiently well-rehearsed.
warriors 167
the single person disappears as an individual, but at the same time he has the opportunity to be informed of how the whole thing stands in the quickest possible way at any day & any time.His apologists will have this as meant to reassure his delicate spouse. A few years later he will have no word of the fate of his sons for weeks, months. For many others it would be years, with some not returning for ten years if they returned at all.
Again, June 14, 1945,
As long as the young men are missing from university, any work is only half-done, with no opportunity fir venturing another attempt at sowing the seeds of a real spiritual tradition. Perhaps we ought to try to bring people together in our house, without falling prey to the usual culture industry.Within weeks people not of his choosing were under his roof. And of course the houses in which Heidegger had lived in Marburg came through the war unscathed.
Now he would wait for the clash of the titans, America and Russia, the outcome of the hubris of reckoning.
Strangely - or not - economics is not in the index, and I recall but one mention of an economist (economics was Elfride's academic interest.) See page 83.
For Derrida on Heidegger on spirit, see pages 133 and 137.
For index entries on other Nazi "thinkers" see his mentions of Bäumler, Krieck and Rosenberg. Note the entries for Carl F. von Weizsäcker whose view of ethics and "camouflage" and revisionism may have been close to that of Heidegger.
Compare: Elfride and mistresses; Veza Canetti and the mistresses
Note: neither "soul" not "Stein, Edith" nor "Geiger, Afra" are found in the index.
Neither Bonhoeffer - neither Karl nor Dietrich - figure in the annotated index of names or the index tout court.
In the annotated index of names, Elisabeth Blochmann (Lisi) is listed as a friend.
Geiger, Afra is found in the in the annotated index of names.
Blackamoor is not in the index.
Moritz Geiger is missing.
Erich Frank is missing and is his death (1945)
The death of Ernst Cassirer is missing (also 1945). See "neo_Kantianism".
The death of Bergson is missing (but see letter pg 71)
Love is not in the index (nor was responsibility, trust, guilt, shame ... )
Comparison: womanizers Elias Canetti, Paul Tillich and Bertrand Russell; promiscuous Ludwig Wittgenstein, André Gide.
Note: Heidegger was almost engaged or engaged when he met his student Elfride Petri and "confided" in her - some nine years before confiding in Hannah Arendt.
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