Tag: Heidegger

Posted on

The Comedy of Being: Martin Heidegger

Martin Heidegger (“Being and Time”) often reads like a parody of philosophy.   The first 35 pages are replete with repetitive (in my opinion) insistences that before you can analyze reality in any sense you must apprehend the being-ness of being there in the radical sense of existential being, which everybody else has failed to do.

I consider the idea that Heidegger may be a massive fraud.  I think it’s a possibility.  He is very, very esteemed in the world of cool philosophy geeks, but it is quite possible that they are entranced by Heidegger’s incomprehensibility being confused for “mystique”, combined with the language that is almost poetically inane.  “The being of being is the beingness of not-being authentically in a non-thematic ontological context that cannot be known.”  Ok.  I made that up– but it’s close.

It is quite possible that he has hit upon something that everybody already knows in a certain valid sense and has taken to describing it as if it is hidden from everyone else and must be revealed to them.  Don’t you see that we are all breathing?!  We’re all sucking air in and out of our lungs!  This has profound implications for all of life.  Read him long enough and you begin to think about your breathing.  Maybe you try breathing differently.  Two exhales for every inhale.  Try breathing through one nostril at a time.  What if I stop breathing?  By golly, he’s right: breathing is incredibly important.  We all need to think about breathing.

He is his own best argument for Wittgenstein’s argument that the world is comprised entirely of facts.  What we believe to be reality is always and only a construct of the language we use to express our experience of it.   How does Heidegger know that everyone else does not know what he knows about being?  He offers no explanation.  He only knows the language that others have used to describe time and existence and phenomena but he really has no explanation of how he can possibly know that the way this language is used is inadequate to explain the authentic meaning of being.

He seems at times to assume we have a reason for believing there are others in the world, yet I have not seen the slightest discussion of the senses through which we experience others, and the world itself.  He seems to insist that we cannot really know if they have a real existence outside of our imagination, just as he doesn’t seem to be concerned about how time can be explained if we only barely understand the meaning of our own “being there” or Dasein.   Is time linear?  Is time atomic?  Is time continuous?  I’m at page 113.  I’ll let you know if I find an answer.

According to Heidegger, Western Philosophy has it all wrong because it has skipped the most essential truth which is that “being” itself, or “being there”,  or “Dasein”, is the proper subject of philosophy and has been almost entirely ignored, at least, since the Greeks.  He is going to rescue us from this terrible omission.  Get out of your car, burn your records and books, change your diet and haircut: we have  no way to experience the world.  Being there.

Let’s get this out of the way right from the start: Heidegger believes that Western Philosophy has forgotten the essential character of “Dasein” but what it is it has forgotten, he can’t seem to remember.

There it is.  I summed up Heidegger that way at Trinity Christian College 45 years ago and I stand by it.

What prompted this reflection is my reckless urge to revisit “Being and Time” now that I have experienced a lot more of both.  I am in my 60’s and haven’t looked at this book since I was in a philosophy course taught by Dr. John Roose at Trinity Christian College in Palos Heights, Illinois, back in 1973.  It is the only course I ever took anywhere which I did not complete, and for which I received an “F”.   It wasn’t the difficulty:  “Contemporary Philosophy” taught by Dr. Vrieze was far more challenging– and satisfying– and of course I did well in it.  I still remember a considerable chunk of that course, on Paul Feyerabend, Imre Lakatos, Karl Popper, Ludwig Wittgenstein, and others.  Feyerabend was the first philosopher I read that convinced me that it actually was possible for 2 x 2 to not equal 4.  And Karl Popper’s discussions of paradigms is still very useful to me.

But here’s a line from Martin Heidegger that I think you might find as amusing as I do (from “Being and Time”, translated by Joan Stambaugh, page 35):

Because phenomenon in the phenomenological understanding is always just what constitutes being, and furthermore because being is always the being of beings , we must first of all bring beings themselves forward in the right way, if we are to have any prospect of exposing being.

In regard to Kant, one question that remains: if we can never know a thing in itself– only our empirical experience of that object– does it matter?  If we can never know the thing in itself, then, really, does it even exist?    And so if Heidegger insists that we don’t apprehend Dasein– being itself– does it even exist?  More critically, does it matter?  Heidegger seems to believe that we can encounter Dasein if we cast off our archaic beliefs.  This makes him a superman, since he is the only one who knows about Dasein and he is here to enlighten us.  (In fairness, he does credit some other philosophers– even Kant– with having a diminished idea of Dasein).  But again, given his explanations of how we are ignorant of the decisive importance of Dasein, how can he possibly know anything about others’ experience of it?

All this so far and I haven’t even mentioned that Heidegger was a Nazi.

 

 

Posted on

The Feminist Critique of Pure Immanuel Kant

There is an ad in the latest New York Times Review of Books (November 20, 1997) that really shook me up. It is for a book called “The Feminist Interpretation of Immanuel Kant”. It is edited by Robin May Schott, in case you want to order it.

Now, hey, I’d be the first person to say that it’s about time someone over-hauled the old transcendental critique of pure reason, I mean, after all, it’s only been out of date since about fifteen minutes after it was printed, but even I would never have guessed that the feminists would be the ones to put the last nail in the coffin. I’m not sure Immanuel would be pleased. I think he said something like “feminism is destroying our society” or something like that at one point in his career, probably just after his wife left him.

But you know, the next time some dark-minded pundit goes on and on about how our society is just falling apart and things have never been so bad and our youth have really lousy manners, and Hollywood sucks, and so on, I’m going to think about those feminists out there reinterpreting Immanuel Kant and breathe a quiet little sigh of relief. If there is one thing more amazing than any other about our society, its our ability to chew up and regurgitate almost any idea, any image, any concept, and spit it out again as lively and ripe as if it were new.

Like Immanuel Kant. It would have been audacious enough if the feminists had taken on Wittgenstein or Popper, but Kant? So what do the feminists have to say? I don’t know. I haven’t read the book yet. But I’ll bet they accuse Kant of building his entire rigid, rational system of thought on some misdirected patriarchal impulse to rule reality with an iron fist. And I’ll bet the feminists believe that a view of reality more harmonious with natural, empathetic impulses would have worked better. If I remember my college philosophy correctly, Kant was trying to rescue Reason with a capital “R” from Descartes’ radical critique, which consisted of declaring that the only thing you could know for sure was that you existed. Both of them sound a little anal retentive to me. The women probably point out that doing the laundry, cooking, and cleaning, require some pretty fundamental ontological conclusions about cause and effect that can’t be justified by going for a walk every day trying to think up new categories of existence.

Then along comes Sartre who believed we don’t exist in a static sense at all. We are constantly in the state of becoming, and that’s why we are free, unless, of course, your wife expects you home for supper. I’ll bet Simone De Beauvoir had a few precious thoughts about this herself.

Wittgenstein thought we basically constructed a reality in our language, and so our society is really nothing more than a construct of the words we imagine to describe it with. I think the feminists might find a home there. You know how they love to get together and talk. Then there was Martin Heidegger. He believed that mankind had forgotten something very, very important about existence, but what it was we had forgotten he couldn’t seem to remember either, so he joined the Nazi party and continued to teach at a university in Germany throughout World War II. Nothing like a philosophy that stimulates you into positive action! I think the feminists wouldn’t like him. They would think that it’s not that hard to remember the important things, as long as you care about people.

Microsoft Philosophy 1.01

You can tell what philosophy Bill Gates believes in by running a spell check on little known recent philosophers in Microsoft Word and then analyzing the results. Watch:

Philosopher Result Meaning
(Martin) Heidegger headgear groovy
(Imre) Lakatos lactose milk for the mind
(Paul) Feyerabend no suggestions vacant
(Albert) Camus cameos we only see reality in hazy profile
(Dan) Quayle quarrel don’t go into politics
(Hannah) Arendt aren’t we don’t exist, unless we’re banal and evil

Hannah Arendt is the only woman on the list, and I don’t think most philosophers would place her next to Heidegger or even Imre Lakatos in terms of importance, but she did come up with one great idea. While in Jerusalem covering the Eichmann trial (Jewish agents had kidnapped Eichmann, a Nazi war criminal, from Argentina and spirited him away to Jerusalem for a show trial), she found herself at a loss for words to describe the utter mediocrity of this minor functionary who was partly responsible for the deaths of six million Jews, so she coined the phrase “banality of evil”*. Later on, she was sorry that she became so well known for that phrase alone. I have to admit, that’s about the only thing I know about Hannah Arendt myself, but I like the phrase, because it captures the idea that incredibly evil things can result from the actions or inactions of people who perceive themselves as being only minor cogs in a big machine. Raul Wallenberg was a minor functionary, but he saved hundreds of lives. Eichmann claimed that he was only following orders. The crew of the Enola Gay were only following orders when they dropped a nuclear bomb on Hiroshima (victors get to write history so we don’t seem to regard them as villains the way we regard the Germans, Italians, or Japanese). The crew of the Titanic sent lifeboats away half-filled because their orders were “women and children first” and the third-class women and children were still below decks, and the only other people present were men.

That’s the way most people behave– just following orders–and that may be the tragedy of the human race.

So if the feminists find a new way of thinking about reality that can convince most people that they should always do the right thing, even when it goes against orders or policy or whatever, then, hey, I’m all in favour of it.

* It appears that Hannah Arendt was wrong.  The discover of more information about Adolf Eichmann revealed that he was, in fact, virulently anti-Semitic, and fully on board with the plans to exterminate the Jews.