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Biografia De Martin Heideggers

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Enviado por   •  13 de Enero de 2013  •  848 Palabras (4 Páginas)  •  222 Visitas

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Students: Enrique Cateura

Cesar Alcantara

Class: Philosphy

Grade: 11th.

Section: B

Assingment: Questions

Date: 2/10/12

Teacher: Mrs. Ortega


1. heidgger was a nazi, what are we to make up this fact?

A=/ Heidegger joined the nazi party (NSDAP) on May 1, 1933, ten days after being elected Rector of the university of freiburg. A year later, in April 1934, he resigned the Rectorship and stopped taking part in Nazi Party meetings, but remained a member of the Party until its dismantling at the end world war 2 Heidegger had held high hopes of reforming the university system with the help of Nazism as a conservatice revolution but, by the end of the War, had become expendable and was even prevented from teaching. The denazication hearings immediately after World War II led to Heidegger's dismissal from Freiburg, banning him from teaching; after several years of investigation, the French military finally classified Heidegger in 1949 as a mitlaüfer or Nazi follower. The teaching ban was lifted in 1951 and he was granted emeritus status in 1953, but he was never allowed to resume his philosophy chair. His involvement with Nazism and the relation between his philosophy and National Socialism are still highly controversial, especially because he never apologized nor expressed regret, except privately when he called his rectorship and the related political engagement "the greatest stupidity of his life"

2. do we reject this philosophical writtings as fatally infected by


A=/ Given the significant attachment of the philosopher to the climate and intellectual mood of National Socialism, it would be inappropriate to criticize or exonerate his political decision in isolation from the very principles of Heideggerian philosophy itself. It is not Heidegger, who, in opting for Hitler, "misunderstood himself"; instead, those who cannot understand why he acted this way have failed to understand him. A Swiss professor regretted that Heidegger consented to compromise himself with the "everyday," as if a philosophy that explains Being from the standpoint of time and the everyday would not stand in relation to the daily historical realities that govern its origins and effects. The possibility of a Heideggerian political philosophy was not born as a result of a regrettable "miscue," but from the very


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