In April 1933, Heidegger was elected as rector at the University of Freiburg and was widely criticized for his membership and support for the Nazi Party during his time as rector. After World War II he was dismissed from Freiburg and was banned from teaching after denazification hearings at Freiburg. There has been controversy about the relationship between his philosophy and Nazism.
In Heidegger's first major text, Being and Time (1927), Dasein is introduced as a term for the type of being that humans possess. Heidegger believed that Dasein already has a "pre-ontological" and concrete understanding that shapes how it lives, which he analyzed in terms of the unitary structure of "being-in-the-world". Heidegger used this analysis to approach the question of the meaning of being; that is, the question of how entities appear as the specific entities they are. In other words, Heidegger's governing "question of being" is concerned with what makes beings intelligible as beings.
Heidegger Philosophy
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Heidegger was born on 26 September 1889 in rural Mekirch, Baden, the son of Johanna (Kempf) and Friedrich Heidegger. His father was the sexton of the village church, and the young Martin was raised Roman Catholic.[2]
In 1903, Heidegger began to train for the priesthood. He entered a Jesuit seminary in 1909, but was discharged within weeks because of heart trouble. It was during this time that he first encountered the work of Franz Brentano On the Various Meanings of Being According to Aristotle (1862). From here he went on to study theology and scholastic philosophy at the University of Freiburg.[2]
In 1911 he broke off training for the priesthood and turned his attention to recent philosophy, in particular, Edmund Husserl's Logical Investigations. He graduated with a thesis on psychologism, The Doctrine of Judgment in Psychologism: A Critical-theoretical Contribution to Logic, in 1914. The following year, he completed his habilitation thesis on Duns Scotus, which was directed by Heinrich Rickert, a Neo-Kantian, and influenced by Husserl's phenomenology.[3][2][4] The title has been published in several languages and in English is "Duns Scotus's doctrine of categories and meaning".[5]
He attempted to get the (Catholic) philosophy post at the University of Freiburg on 23 June 1916 but failed despite the support of Heinrich Finke [de].[6] Instead, he worked first as an unsalaried Privatdozent then served as a soldier during the final year of World War I. His service was in the last ten months of the war, most of which he spent in meteorological unit on the western front upon being deemed unfit for combat.[7][2]
Heidegger married Elfride Petri on 21 March 1917 in a Catholic ceremony officiated by his friend Engelbert Krebs [de], and a week later in a Protestant ceremony in the presence of her parents.[8] Their first son, Jrg, was born in 1919.[9] Elfride then gave birth to Hermann [de] in August 1920. Heidegger knew that he was not Hermann's biological father, but raised him as his son. Hermann's biological father, who became godfather to his son, was family friend and doctor Friedel Caesar. Hermann was told of this at the age of 14; Hermann grew up to become a historian and would later serve as the executor of Heidegger's will.[10]
In the same year that he married his wife, Heidegger began a decades-long correspondence with her friend Elisabeth Blochmann. Their letters are suggestive from the beginning, and it is certain they were romantically involved in the summer of 1929.[11] Blochmann was Jewish, which raises questions in light of Heidegger's later membership in the Nazi Party.[12]
In 1923, Heidegger was elected to an extraordinary professorship in philosophy at the University of Marburg. His colleagues there included Rudolf Bultmann, Nicolai Hartmann, Paul Tillich, and Paul Natorp.[13] Heidegger's students at Marburg included Hans-Georg Gadamer, Hannah Arendt, Karl Lwith, Gerhard Krger, Leo Strauss, Jacob Klein, Gnther Anders, and Hans Jonas. Following Aristotle, he began to develop in his lectures the main theme of his philosophy: the question of the sense of being. He extended the concept of subject to the dimension of history and concrete existence, which he found prefigured in such Christian thinkers as Paul of Tarsus, Augustine of Hippo, Martin Luther, and Sren Kierkegaard. He also read the works of Wilhelm Dilthey, Husserl, Max Scheler, and Friedrich Nietzsche.[14]
In 1925, a 35-year-old Heidegger began what would be a four-year affair with Hannah Arendt, who was then 19 years old and his student. Like Blochmann, Arendt was Jewish. Heidegger and Arendt agreed to keep the details of the relationship a secret, preserving their letters, but keeping them unavailable.[15][16] The affair was not widely known until 1995, when Elzbieta Ettinger gained access to the sealed correspondence. Nevertheless, Arendt faced criticism for her association with Heidegger after his election as rector at the University of Freiburg in 1933.
In 1927 Heidegger published his main work, Sein und Zeit (Being and Time). He was primarily concerned to qualify to be a full professor.[2] The book, however, did more than this: it raised him to "a position of international intellectual visibility."[14]
When Husserl retired as professor of philosophy in 1928, Heidegger accepted Freiburg's election to be his successor, in spite of a counter-offer by Marburg. The title of his 1929 inaugural lecture was "What is Metaphysics?" In this year he also published Kant and the Problem of Metaphysics.[2]
Heidegger remained at Freiburg im Breisgau for the rest of his life, declining later offers including one from Humboldt University of Berlin. His students at Freiburg included Hannah Arendt, Gnther Anders, Hans Jonas, Karl Lwith, Charles Malik, Herbert Marcuse, and Ernst Nolte.[17][18] Emmanuel Levinas attended his lecture courses during his stay in Freiburg in 1928, as did Jan Patoka in 1933; Patoka in particular was deeply influenced by him.[19][20]
Heidegger was elected rector of the university on 21 April 1933, and joined the Nazi Party on 1 May, just three months after Adolf Hitler was appointed chancellor.[21][2] During his time as rector he was a member and an enthusiastic supporter of the party.[22][23] There is continuing controversy as to the relationship between his philosophy and his political allegiance to Nazism.[24] He wanted to position himself as the philosopher of the party, but the highly abstract nature of his work and the opposition of Alfred Rosenberg, who himself aspired to act in that position, limited Heidegger's role. His withdrawal from his position as rector owed more to his frustration as an administrator than to any principled opposition to the Nazis, according to historians.[25] In his inaugural address as rector on 27 May he expressed his support of a German revolution, and in an article and a speech to the students from the same year he also supported Adolf Hitler.[26] In November 1933, Heidegger signed the Vow of allegiance of the Professors of the German Universities and High-Schools to Adolf Hitler and the National Socialistic State. Heidegger resigned from the rectorate in April 1934, but remained a member of the Nazi Party until 1945 even though the Nazis eventually prevented him from publishing.[27]
From 1936 to 1940, Heidegger also delivered a series of lectures on Friedrich Nietzsche at Freiburg that presented much of the raw material incorporated in his more established work and thought from this time. These would appear in published form in 1961. This period also marks the beginning of his interest in the "essence of technology".[2]
In 1966 he gave an interview to Der Spiegel attempting to justify his support of the Nazi Party. Per their agreement, it was not published until after his death, five days later, under the title "Only a God Can Save Us" after a reference to Hlderlin that Heidegger makes during the interview.[2]
Heidegger's publications during this time were mostly reworked versions of his lectures. In his last days, he also arranged for a complete edition of his works to be compiled and published. Its first volume appeared in 1975. As of 2019, the edition is almost complete at over 100 volumes.[2]
Heidegger died on 26 May 1976 in Mekirch. A few months before his death, he met with Bernhard Welte, a Catholic priest, Freiburg University professor and earlier correspondent. The exact nature of their conversation is not known, but what is known is that it included talk of Heidegger's relationship to the Catholic Church and subsequent Christian burial at which the priest officiated. Heidegger was buried in the Mekirch cemetery.[31][32][33]
According to scholar Taylor Carman, traditional ontology asks "Why is there anything?", whereas Heidegger's fundamental ontology asks "What does it mean for something to be?" Heidegger's ontology "is fundamental relative to traditional ontology in that it concerns what any understanding of entities necessarily presupposes, namely, our understanding of that by virtue of which entities are entities".[34]
This line of inquiry is "central to Heidegger's philosophy". He accuses the Western philosophical tradition of mistakenly trying to understand being as such as if it were an ultimate entity.[35] Heidegger modifies traditional ontology by focusing instead on the meaning of being. This kind of ontological inquiry, he claims, is required to understand the basis of our understanding, scientific and otherwise.[36]
In his first major work, Being and Time, Heidegger pursues this ontological inquiry by way of an analysis of the kind of being that people have, namely, that humans are the sort of beings able to pose the question of the meaning of being. According to Canadian philosopher Sean McGrath Heidegger was probably influenced by Scotus in this approach.[38] His term for us, in this phenomenological context, is Dasein.[39]
This procedure works because Dasein's pre-ontological understanding of being shapes experience. Dasein's ordinary and even mundane experience of "being-in-the-world" provides "access to the meaning" or "sense of being"; that is, the terms in which "something becomes intelligible as something."[40] Heidegger proposes that this ordinary "prescientific" understanding precedes abstract ways of knowing, such as logic or theory.[41] Being and Time is designed to show how this implicit understanding can be made progressively explicit through phenomenology and hermeneutics.[42][43][44] 152ee80cbc
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