Of the many questions provoked by Heidegger's thought and writing, that of his political destiny is perhaps the most fraught. Was his work, as Adorno suggested, fascistic to its very roots, or is this a misrepresention of one of the very greatest radical thinkers? Heidegger's muted but consistent approval of National Socialism, the unsatisfactoriness of his later explanations and the silence he maintained about the Holocaust were all questions which philosophers are forced to address. Philippe Lacoue-Labarthe raises these questions while also recognizing that Heidegger's desire to reveal the truth at the heart of the Nazi movement and his frequent disappointment with it, has contributed profoundly to a diagnosis of the state of modern politics.
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Text: English (translation)
Original Language: French --This text refers to an out of print or unavailable edition of this title.
Original Language: French --This text refers to an out of print or unavailable edition of this title.
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This review is from: Heidegger, Art, and Politics: The Fiction of the Political (Paperback)
This volume is essentially Philippe Lacoue-Labarthe's philosophy dissertation, in which he seeks to reconcile the significance of Martin Heidegger's metaphysical project with his apparent commitment to National Socialism. This book is more thoughtful, and expresses greater mastery of Heidegger's thinking than Fictor Farias' book, and yet at the same time it contains the necessary material for a thorough inquiry into Heidegger's political involvements throughout WWII.Lacoue-Labarthe, unlike the vast majority of intellectual-apologist Heideggerians, sees a clear and distinct connection between Heidegger's philosophy and his politics, writing that, "his commitment is entirely consistent with his thought" (19). Additionally, and in contradistinction to the Heideggerians who deem Heidegger's political involvements an `error' of thinking, or an act of poor judgment, Lacoue-Labarthe insists that, "it is not an error, but a consequence. And if that consequence had as its consequence, even if for only a period of 10 months, consenting Nazism to something of that order then we must speak not of committing an error but of doing wrong" (22). The bottom line for Lacoue-Labarthe is that Heidegger needed to say more during the post-war period. Reducing the Holocaust to mere standing reserve fails to address the racism, the bio-politics, and the pathological facets of the movement which Heidegger was so strongly imbedded. This is an important work for students interested in this topic, though I cannot say I agree with Lacoue-Labarthe's reductionist views of Heidegger's philosophy of art and its relation to fascism.
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