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article

Taking the Measure of the EJPT

Beiträge European Journal
of Political Theory
Heidegger, National Socialism and the © SAGE Publications Ltd,

Calculation of the Political London, Thousand Oaks

and New Delhi
issn 1474-8851
2(1) 35–56; 029278

Stuart Elden University of Durham

a b s t r a c t : This article provides a political reading of Martin Heidegger’s Beiträge

zur Philosophie (Vom Ereignis). One of the central themes of the Beiträge is crucial to
understanding why Heidegger moved into a position of critical distance from the
Nazi regime, because it is an attempt to comprehend what lies behind the events of
the time. This is the notion of the politics of calculation, the issue of measure, which
relates closely to Heidegger’s late concerns with technology. Through readings of
Heidegger on Protagoras and Descartes, the role of calculation in the forgetting of
being, and the notions of machination, race, and worldview, I show how the Beiträge,
and particularly its explicit political context, is valuable in evaluating Heidegger’s own
career, his political position and politics more generally.

KEY WORDS: calculation, Descartes, Heidegger, National Socialism, politics, technology

This article provides a political reading of Martin Heidegger’s Beiträge zur

Philosophie (Vom Ereignis). For students of his thought, the publication of the
Beiträge has been of great importance. Although it was written in the years 1936–
8, it was first published in 1989, the centenary of his birth and some 13 years after
his death. It has recently been translated, with significant attendant problems, as
Contributions to Philosophy: Of Enowning by Parvis Emad and Kenneth Maly.1 The
Beiträge is a vast book, over 500 pages in the German original, and it has often
been seen as Heidegger’s second major work, ranking with Being and Time in its
importance.2 The book we have is something of a workshop, a working out in
rough form of a number of ideas that – originally intended for Heidegger’s eyes
only – are slowly brought to public attention in his lectures and publications.
Although some of its crucial themes are introduced in earlier pieces, notably the

Contact address: Dr. Stuart Elden, University of Durham, Department of Geography,

South Road, Durham, DH1 3LE.
Email: [email protected] 35
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lecture course The Idea of Philosophy and the Problem of Worldview, many do not
appear in published work until the 1950s or 1960s.3
As is well-known, a shadow hangs over Heidegger’s work: his political involve-
ment with the Nazi party when he served as Rector of Freiburg University
between 1933 and 1934. This has been comprehensively explored in recent years,
so I will not go into detail about the facts here.4 What characterizes much of
the literature is one of two main strategies – exonerating Heidegger through a
separation of the man from the thought, or simply damning his thought because
of the actions. As some of the better recent literature has recognized, neither of
these is adequate to the matter at hand: rather we need to investigate how the
thought relates to the political.5 There are a number of ways this could be done
– one would be to investigate why he allied himself to National Socialism in the
first place, another why he continued to believe it had potential for greatness, a
third why he felt it had in practice failed. It is the last that I am concerned with
here, although I have no wish to downplay the importance of the previous two.
Equally, if the relation of his thought to his political career has been less well
examined, even more rare – for obvious reasons – have been attempts to utilize
his thought for political purposes.
The Beiträge is therefore of interest to students of political theory, because
here I believe we find Heidegger coming to terms with some of the issues behind
his Nazi allegiance. The Beiträge postdates Heidegger’s explicit political career,
but is in part a product of it, and needs to be situated within the context of the
time. To take a few examples, the Nuremburg laws were promulgated in 1935;
September 1936 saw the Four Year Plan announced; the Anschluß with Austria,
the Munich Agreement and Kristallnacht all happened in 1938.6 The political
themes of the Beiträge are not disconnected comments about world events at the
time of writing – such as we often find in Heidegger’s lecture courses. Much
more importantly, I suggest, one of its central themes is crucial to understanding
why Heidegger moved into a position of critical distance from the regime,
because it is an attempt to comprehend what lies behind these events. This is the
notion of the politics of calculation, the issue of measure, which relates closely to
Heidegger’s late concerns with technology. Outside of Heidegger’s own work I
believe this has an important political potential.
This article therefore moves through a number of stages. Although I believe
the Beiträge is central to Heidegger’s work as a whole, I will largely confine
myself here to relating it to texts from the same historical period, notably the
lecture course on European Nihilism from 1940, and one on the issue of logic from
1934.7 First, through a discussion of the title of the book under consideration, I
suggest that the issue of measure is important to the work. I then show how the
notion of measure is understood very differently in Protagoras and Descartes,
and how understanding this development is useful in seeing how Heidegger
believes calculation is crucial to the forgetting of being. Having established the
36 importance of this modern, calculative, understanding of measure, I outline some
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Elden: Taking the Measure of the Beiträge

of the ways Heidegger makes use of this in political analyses – around notions of
machination, race and worldview. This is where some of his most explicit criti-
cisms of the Nazi regime can be found. The final section recognizes the limited
success of Heidegger’s proposed solution to these problems, but suggests that
there may be something in his work that allows valuable insight into contempo-
rary political problems. Taking the measure of the Beiträge, and pointing out its
explicit political context, is therefore valuable in evaluating Heidegger’s own
career, his political position and politics more generally.

The Public Title and the Suitable Heading

The Beiträge is a forbidding book, uncompromising in its complexity of both
style and content. It makes lots of allusive comments to other parts of
Heidegger’s œuvre and to western thought in general. The difficulties inhere in
its very title: Beiträge zur Philosophie (Vom Ereignis). Heidegger notes that Beiträge
zur Philosophie (Contributions to Philosophy) is its ‘public or official title (der
öffentliche Titel)’, as it is the one given to the public, the one prepared for the pub-
lic to consume. It necessarily sounds bland, because essential titles have become
impossible, the genuine relation to the word has been destroyed (GA65, p. 3).8
But the official title is not alone: ‘the suitable, conformable or appropriate head-
ing (Die gemäße Überschrift) therefore reads Vom Ereignis’ (GA65, p. 3).
Now this gemäße, which is an uncommon word, has an ambiguity. Why does
Heidegger think that the alternative to the ‘public title’ is a ‘suitable heading’? It
might mean, as Emad and Maly translate, ‘the proper title’, that is the real, or
correct title, the one for which the public is not ready, although the clear differ-
entiation Heidegger introduces between Titel and Überschrift is not respected
here. As the name of the section has it, it is the ‘essential (wesentliche) heading’
(see also GA65, p. 80). However, gemäße does not simply mean appropriate or
suitable to the matter at hand, but to the wider realm. This is important to con-
sider in the time Heidegger was writing. Maß derives from messen, to measure
or gauge; Ge- denotes a bringing together: Gemäße is a bringing together of
measure. The related Gemäßheit was a word revived by National Socialism.
Meaning conformity or accord, it was a word that was used to denote the removal
of dangerous elements. It therefore bears comparison to Gleichschaltung – uni-
fication, synchronization, political coordination, bringing into line, the elimina-
tion of opposition, of discord. Schalten is to direct, govern or rule; Schaltung
is connection or wiring. Because Gleich means same or identical this implies a
making similar, a forced conformity, an ordering around a prescribed norm.9
Why then does Heidegger use the word gemäße here? While I am not suggesting
that he is buying into this contemporary usage, I do believe that its use is
not insignificant. As I will go on to argue, the role of measure is crucial to the
purpose of the work.
Equally, there is a complexity inherent in the term Ereignis. Contrary to Emad 37
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and Maly who propose ‘enowning’, I would suggest ‘propriation’ as a translation.
This is justified by the way Heidegger uses the words Eigentlichkeit and
Uneigenlichkeit in Being and Time. Though these are usually translated as ‘authen-
ticity’ and ‘inauthenticity’, due to the existentialist interpretation, the word eignen
has the sense of ‘to own’, in terms of property, but also ‘to be proper’, ‘to be suit-
able’; eigen is ‘own’. The most felicitous translations of Eigentlichkeit and
Uneigenlichkeit, suggested by Krell almost as an aside, may be ‘proper’ and ‘in-
appropriate’.10 The prefix er- has the sense of a bringing forth, a bringing about.
Ereignis, usually translated as ‘event’, therefore has the sense of a propriation, or
an appropriation. Heidegger is playing with a number of meanings at once, which
are well preserved in the English ‘propriation’ and related words, with the
senses of proper, property, peculiarity, suitability, own, owning, ownership,
belonging, appropriation. As Derrida notes, Ereignis is a ‘word which is difficult
to translate’, and he suggests ‘event (événement) or propriation inseparable from
a movement of depropriation, Enteignen’.11 We note here, given the political con-
text, how ‘propriety’ can also mean fitness or suitability, conformity with rule or
principle. However, we should note that, despite the seeming relation, the root
of Ereignis is not actually eigen but Augen, ‘eye’.12 It therefore has important links
with the discussion of the Augenblick, ‘the blink of an eye’, or ‘moment’, through-
out Heidegger’s work.13 Heidegger is therefore able to play with its apparent
relation to eigen and its etymological relation to Augen. From 1936 the word
Ereignis is ‘the guiding word (Leitwort)’ of Heidegger’s thinking,14 and occurs in
most of his later texts. The earlier key terms of ‘being’ (Sein) and ‘time’ (Zeit) are
brought into their own (propriated) by propriation. This is therefore a piece that
speaks of, on, about propriation, but also from propriation. The thought is pro-
priation, the thought is propriated.
But the title is only a way into the matter for thinking. It might name the
matter, but it also frames the matter. It provides a guide, a way in, a measure of
the matter. This emphasis on words is not arbitrary. As Klemperer points out,
Nazism permeated the flesh and blood of the people through single words, idioms and
sentence structures which were imposed on them in a million repetitions and taken on
board mechanically and unconsciously . . . Words can be like tiny doses of arsenic.15

Heidegger’s analysis of words is one of the most important aspects both of his
thought, and of his coming to terms with the Nazi regime. As a word of caution,
I hasten to add that an inquiry into the role of measure is only one way into,
through and beyond this text. Measure plays a role, however, and is central to
understanding the way being has come to be forgotten. It is also crucial to under-
standing the political. What then is the role of ‘measure’ within this work?

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Calculation, Forgetting and the Preparation of

Technology
One of Heidegger’s central claims in Being and Time is that we have forgotten
the question of being. Traditional philosophy, for Heidegger, has neglected the
question of being in favour of studying beings. It is for this reason that, at
the very beginning of the book, he quotes the passage from Plato’s Sophist where
the Eleatic stranger wonders what is meant by the expression ‘being’.16 In the
Beiträge, Heidegger suggests that there are three things that cause us to forget
being: three concealments (Verhüllungen). These are calculation (die Berechnung),
acceleration (die Schnelligkeit), and massiveness (Massenhaften). As we might ex-
pect from the three terms, the second two are dependent on the first. Calculation
is grounded by the science or knowledge of the mathematical, and is set into
power by the machination of technology. This is somewhat ambiguous, and
could seem to suggest that calculation is dependent on technology, but the
suggestion is the reverse: technology is dependent on calculation, which is
grounded in a particular way of thinking the mathematical. Technology merely
makes this more apparent. This sense of calculation requires all things to be
adjusted in this light; the incalculable is only the not yet calculable, and organi-
zation is given priority. Acceleration, or the celebration of quantitative enhance-
ment, particularly celebrated by the Futurists, is likewise so grounded, and
massiveness is a particular way of reckoning, based on number and calculation
(GA65, pp. 120–1).
Heidegger suggests that it is with Descartes that this shift in understanding the
mathematical occurs. He suggests that the notion of ratio – the related compre-
hension of nous and logos – is found in Aristotle, but with Descartes ratio becomes
‘mathematical’ (GA65, p. 457). We can see this in Descartes’s Geometry, where he
boasts that ‘all problems in geometry can be simply reduced to such terms that a
knowledge of the lengths of certain straight lines is sufficient for their construc-
tion’.17 Later in the same work he suggests that ‘in the method I use all problems
which present themselves to geometers reduce to a single type, namely, to the
question of finding the values of the roots of an equation’.18 In other words, geo-
metric problems can be reduced to equations, the length of lines: a measure of
quantity, a problem of number. This is not the case in Aristotle, where geometry
is fundamentally different from arithmetic, because the mode of connection is
different.19 In Descartes, the continuum of geometry is transformed into a form of
arithmetic. Geometrical lines and shapes are conceived in terms of numerical co-
ordinates, which can be divided: the very nature of a body, res extensa, for
Descartes, is that it is divisible.20
To illuminate the importance of this shift, it is worth considering an important
discussion from 1940, in a lecture course on Nietzsche entitled European
Nihilism. Here Heidegger discusses Protagoras’ saying ‘pavntwn crhmavtwn
mevtron estin anqrwpoß (panton chrematon metron estin anthropos)’,21 which is 39
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usually translated as ‘man is the measure of all things’.22 At first he suggests ‘one
might suppose that it is Descartes who is speaking here’ – before clearly distanc-
ing himself from that way of reading it: ‘we would be falling prey to a fatal illu-
sion if we wished to presume a sameness (Gleichartigkeit) of basic metaphysical
positions here on the basis of a particular sameness (Gleichheit) in the words and
concepts used’ (GA48, pp. 175–6; N IV, pp. 91–2).
Heidegger suggests that ‘experienced in a Greek way, the human of the basic
relationship with beings is mevtron, measure (Maß)’. What he means is that they
let ‘their confinement (Mäßigung, moderation) to the . . . restricted radius
(Umkreis) of the unconcealed become the basic trait of their essence’ (GA48, p.
178; N IV, p. 94). The ellipsis masks Heidegger’s qualification that the restric-
tion is particular (jeweilige) to the individual; his use of the word ‘unconcealed’
(Unverborgenen) is intended to make us think of the notion of aletheia, which
Heidegger translates in this way, rather than the common ‘truth’. In other words,
to be the measure of all things – for the Greeks – is that the human lets them-
selves be revealed through the disclosing of aletheia. The measure of all things is
the human.
In Descartes the position is somewhat different. Heidegger suggests that:
The ‘mathematical’ is a standard of measure (maßgebend) for Descartes’ conception of
knowledge and knowing. But it remains for us to ask here, does Descartes simply take the
already present and practised form of ‘mathematical’ knowledge as the model for all
knowledge, or does he on the contrary newly define – in fact, metaphysically define – the
essence of mathematics? The second is the case. (GA48, p. 201; N IV, pp. 113–14)

The mathematical – conceived in a new way – is the measure. Now, of course,

Descartes’s understanding of res extensa is dependent on his understanding of res
cogitans, the human subject, the initial ‘I am’. As Heidegger suggests:
Descartes anticipated the metaphysical ground of the modern age – which is not to say that
all subsequent philosophy is simply Cartesianism. But in what way did the metaphysics of
Descartes preground the metaphysical ground of the new freedom in the modern age?
What kind of ground must it have been? . . . The ground could not have been anything
other than the human itself, because the sense of the new freedom forbade him any bond
or commitment that did not arise from his own postings. (GA48, p. 187; N IV, p. 102)

Later in the same course he adds:

Descartes, with his principle of the cogito sum, forced open the gates of the domain of such
a metaphysically comprehended domination. The principle that lifeless nature is res extensa
is simply the essential consequence of the first principle. Sum res cogitans is the ground, the
underlying (der Grund, das zum Grunde Liegende), the subiectum for the determination of the
material world as res extensa. (GA48, p. 205; N IV, p. 117)

As Heidegger notes in the Beiträge, the establishment of individual identity

grounds the identity of other things. The principle of identity ‘A = A’ is ‘grounded
(gegründet) in I = I (Ich = Ich)’, rather than ‘I = I as an exceptional instance of A = A’
(GA65, p. 201).23 The fundamental determination of the world is extension, res
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extensa, but this is grounded on thinking, res cogitans. A human notion becomes the
measure of all things.24
Our view of the world is therefore not only shaped by our perception, but it is
also limited by it. Kant puts this succinctly, when he suggests that, instead of our
knowledge conforming to experience, our experience must conform to our know-
ledge.25 Kant, however, conceives this as an absolute, Heidegger as a historical
development.26 The ontological foundation of modern science – this notion of
calculation – acts to limit the ontic phenomena it, and we, are able to experience
and to encompass. ‘The step taken by Descartes is already a first and decisive
consequence (Folge), a “compliance” (Folgeleistung) by which machination assumes
power as transformed truth (correctness), namely as certainty’ (GA65, p. 132). It
is worth noting here an important discussion of the notion of exactness in science.
For Heidegger, the concept of ‘exact’ is ambiguous. We usually understand it to
mean precise or accurate (genau), measured from (abgemessen), careful (sorgfältig),
but if that is so then all sciences are exact in that they are careful to use the method
appropriately. But ‘exact’ can also be seen to mean ‘determined, measured and
calculated according the measure of numbers (zahlenmäßig bestimmt, gemessen und
errechnet)’, and then ‘exactness is the character of the method itself, not merely how
it is used’ (GA65, pp. 149–50). In order for science to have some purchase on its
subject matter, it must work with the way that subject matter is determined. When
the modern concept of nature is conceived – as it is by Descartes – as ‘accessible
only to quantitative measuring and calculation’, science must be exact (GA65,
p. 150). Elsewhere, Heidegger cites Max Planck’s statement that ‘that is real
which can be measured’.27 But in so doing, making measure the determination,
science allows what is essential to slip through our fingers. Though putting a
stone on a scale will measure its heaviness as a calculated weight, a number, the
burden has escaped us.28
But though, like Heidegger, we might want to criticize this conception of
the material world, of nature, as res extensa, it has enormous consequences. The
modern notion of measure, which derives from Descartes, sees beings as calcu-
lable, as quantitatively measurable, but as a determination of the world, ‘it is the
first resolute step through which modern machine technology, and along with it
the modern world and modern mankind, become metaphysically possible for the
first time’ (GA48, pp. 204–5; N IV, pp. 116–17). The modern physical theory of
nature prepares the way not simply for technology but for the essence of modern
technology, which is not in itself technological, but is a way of seeing things as
calculable, mathematical, extended and therefore controllable. Technological
domination means the destruction (Zerstörung) of nature (GA45, p. 53). This is
the modern worldview, worldpicture (Weltbild), the world as picture.29

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Calculation and the Political

What has been shown by the examination of Protagoras and Descartes is that in
the first case measure is taken from the world to understand the human; in the
second a human notion of measure is used to understand the world. This shift is
crucial to understanding Heidegger’s intent, and, I suggest, his politics. How
does Heidegger’s criticism underpin his attitude, post-1934, to the National
Socialist party? Overstating the case though he does, Derrida is onto something
when he suggests that ‘we cannot understand what Europe is and has been this
century, what Nazism has been, and so on, without interrogating what made
Heidegger’s discourse possible’.30 A weaker, and more tenable claim is that, as he
is the most important philosopher so closely associated with Nazism, examining
Heidegger’s writings of the time may shed some light on the wider political
situation. The Beiträge is crucial here, indeed as Jean Greisch suggests, its publi-
cation was brought forward from the plan Heidegger outlined at his death pre-
cisely to ‘allow the insinuation that until the end of the war and perhaps even
beyond he had been a Nazi wolf disguised in the shepherd of being’s clothing to
be refuted’.31
I stated in the introduction that Heidegger’s political involvement has been
comprehensively explored in recent years, and that I would not rehearse the facts
here. However, lest there be any doubt in my position, let me be quite explicit.
Heidegger believed that National Socialism had the potential to address many of
the problems he perceived – in the University, in Germany, and in the world –
and he therefore threw himself behind the movement, putting his thought at its
service. In his lecture course on Plato’s myth of the cave from 1932, for example,
Heidegger suggests that

. . . the ruling and rule-ordering of the state should be guided through by philosophical
humans who, on the basis of the deepest and widest, freely questioning knowledge, bring
the measure and rule (Maß und Regel), and open the routes of decision (Entscheidung).32

While it might be tempting to see this as ‘just an account of Plato’s Republic’,33

the previous sentence, which suggests that ‘this does not mean that Professors of
philosophy should become chancellors of the Reich (Reichkanzler), but that
philosophers must become phylakes, guardians’, shows that this is not the case.34
Heidegger is suggesting a way in which the notion of measure relates to the
political, and is explicitly offering his services to the state, an offer that was
partly taken up as he assumed the Rectorship.35
As Gillespie suggests, ‘Heidegger himself had no doubts that his earlier
thought was compatible with at least some idealised version of Nazism’.36
Gillespie continues to suggest that Heidegger ‘never abandoned his support for
the ideals of National Socialism’ (my emphasis) and that ‘coupled with his
unremitting criticism of other contemporary political possibilities, there is little
doubt that Heidegger continued to regard the Nazi movement as the most
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promising political development of his time’.37 What is in danger of being missed
here, however, is why Heidegger offered ‘unremitting criticism’ of other politi-
cal positions – notably Bolshevism and Americanism – and why National
Socialism in practice, if not in theory, was equally a failure.38 As I noted in the
introduction, while investigations of why Heidegger allied himself to National
Socialism in the first place, and why he continued to believe it had potential for
greatness are important, the aim of this piece is to look at why he felt it had failed
in practice.39 The reason for the criticism of the regime and its ideas is above all
the arguments outlined in this article: the calculation and domination of the
world through the measure of technology.
Heidegger utilizes this understanding of calculation, of measure, to discuss a
number of issues, notably time and space.40 As I have shown elsewhere,
Heidegger is concerned with elaborating a non-mathematical understanding of
these terms.41 Equally there is also an important discussion of ‘the gigantic’ (Das
Riesenhafte) (GA65, pp. 441–3), which would bear fruitful comparison with con-
temporary discussion of ‘globalization’.42 Rather than conceive of globalization as
a radical break with modern, state-based, territorial politics, we can recognize
that it is, ontologically at least, the same, merely extending the calculative under-
standing of space to the globe instead of a single nation. Similarly, the remarks
on the link between ‘the machine and machination (technology)’ may illuminate
this and related contemporary issues:
The machine, its essence. The service that it demands, the uprooting that it brings.
‘Industry’ (operations (Betriebe)); industrial workers, torn from homeland and history
(Heimat und Geschichte), exploited for profit. Machine-training, machination and business.
What recasting of man gets started here? (World-earth?) Machination and business
(Machenschaft und das Geschäft). The large number, the gigantic, pure extension
(Ausdehnung) and growing levelling off and emptying. Falling necessarily victim to kitsch
and imitation (Unechten). (GA65, p. 392)

This is more carefully elaborated in section 74, which is entitled ‘“Total

Mobilisation” as Consequence of Originary Forsaking of Being’, Heidegger takes
issue with the putting to use of the resources of the country, the economic plans
and so forth. He characterizes ‘total mobilisation’ (totale Mobilmachung), a notion
developed in Ernst Jünger’s work, as ‘purely setting-into-motion’.43 The masses
(der Massen) are put to service, but, Heidegger asks, ‘for what?’ (GA65, p. 143).44
It becomes increasingly clear to Heidegger, especially in the Nietzsche lectures
given in the period 1936–40, that neither Nietzsche nor Nazism is a solution to
the problem of technology and the spectre of nihilism. As he suggests in 1940,
the modern ‘machine economy’, ‘the machine-based calculation of all activity and
planning’, requires new kinds of humans: ‘it is not sufficient that one possesses
tanks, airplanes and communication equipments; nor is it sufficient that one has
humans, who can service them . . . only the Over-man (Übermensch) is appropri-
ate to an absolute “machine economy”’. It was Descartes who ‘forced open the
gates of this domain’ (GA48, pp. 204–5; N IV, pp. 116–7). 43
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Somewhat presciently, given the turn toward environmental politics in recent
years, Heidegger mournfully remarks that the human
. . . might for centuries yet pillage and lay waste to the planet with their machinations, the
gigantic character of this driving might ‘develop’ into something unimaginable and take on
the form of a seeming rigour as the massive regulating of the desolate as such – yet the
greatness of being (Seyn) continues to be closed off. (GA65, p. 408)

Such themes are extensively discussed in later essays of Heidegger’s, particularly

‘The Question of Technology’. It is striking though that the Beiträge dates from
more than a decade before, and that the former anticipates so many of the later
essays’ concerns. Indeed, realizing the explicitly political context of the develop-
ment of these ideas may be extremely useful in understanding some of their more
problematic claims.45

Race and the Biological

A related discussion is made of the biological, racial discourse of Nazism. It is
often accepted, even by many of his sternest critics, that Heidegger was critical
of this area of Nazi thought. We find this in his 1929/30 lectures The
Fundamental Concepts of Metaphysics, and in the first lecture course on Hölderlin,
as well as throughout the Nietzsche lectures.46 However, the most explicit discus-
sion of the doctrine of Volk is found in none of these places, but rather in a 1934
course Logic as the Question of the Essence of Language and to a lesser extent in the
Beiträge. Indeed, in the Beiträge (GA65, p. 48) Heidegger refers us back to this
lecture course. Equally, in 1966 he mentions these lectures, and suggests that
here, along with the first course on Hölderlin and the Nietzsche lectures there is
‘a confrontation with National Socialism’.47 In his 1945 letter to the Rector of
Freiburg he is more explicit:
During the first semester that followed my resignation I conducted a course on logic and
under that title, the doctrine of logos, treated the essence of language. I sought to show that
language was not the biological-racial essence of man, but conversely, that the essence of
man was based as language as a basic reality of spirit. All intelligent students understood
this lecture as well as its basic intention. It was equally understood by the observers and
informers who then gave reports of my activities to Krieck in Heidelberg, to Bäumler in
Berlin, and to Rosenberg, the head of National Socialist scientific services.48

In the lecture course, Heidegger suggests that ‘Logic is the science of logos, of
speech (Rede), strictly speaking of language (Sprache)’ (GA38, p. 13). The ques-
tion of logic is one of language, and relates to the crucial questions ‘What is the
human?’ and ‘Who are we?’ This leads Heidegger to the question of the Volk,
which is the notion of the human writ large (GA38, p. 67). Heidegger gives a
number of politically charged examples of the use of the term Volk, and asks if the
same thing is being meant in all of these cases (GA38, p. 61). He goes on to chal-
44 lenge the idea that the Volk can be simply reduced to biology. The notion of the
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Volk is not solely something which is rooted in the body, but has associations with
spirit and soul. Race is something which Heidegger does associate with the body,
and therefore his notion of Volk is trying to dissociate itself from crude, biologi-
cal, racism (see GA38, pp. 61, 65–6). The Volk is crucially related to a notion of
logos – language.
Heidegger suggests that ‘language is the management (Walten) of world-
pictures and the preserving middle of the historical Dasein of the Volk (geschicht-
lichen Daseins des Volkes)’. In other words, language links the Volk to their
historical existence. As Heidegger continues, ‘only where temporality itself
temporalises (Zeitlichkeit zeitigt), does language happen (geschieht); only where
language happens, does temporality temporalise’ (GA38, p. 169). This linking
back to the language of Being and Time is crucial in understanding how he is
philosophizing politics rather than simply politicizing his philosophy. The key
summary suggestion of this course is that ‘the being of the Volk is neither the
mere presence of a population (Bevölkerung) nor animal-like being (tierhaftes
Sein), but determination (Bestimmung) as temporality and historicality’ (GA38,
p. 157). There is more to the people than a calculative understanding of popula-
tion; the introduction of logos, time and history disassociate them from animals.
In the Beiträge Heidegger characterizes the people of today as fleeing into
‘new’ contents, and though their conceptions of the ‘political’ and the ‘racial’
were ‘previously unknown’, they are merely ‘dressings for the old facade of
School-Philosophy’, that is metaphysics (GA65, pp. 18–19). He later claims that
‘all biologisms and naturalisms . . . stay within the soil (Boden) of metaphysics’
(GA65, p. 173). Although it is a common metaphor, the use of Boden is not
insignificant. A central term within Nazi language, Heidegger is here turning it
around, suggesting that being rooted in the soil shows the limited nature of these
claims, that they remain within the problematic they seek to exceed. A similar
claim is made later: ‘all doctrines which focus on “values”, “meaning”, “ideas” and
ideals; correspondingly, the doctrines which deny such, like positivism and
biologism’ still remain within Platonism (GA65, p. 218).49 He similarly criticizes
the ‘metaphysics’ of Richard Wagner and Houston Stewart Chamberlain (GA65,
p. 174); in the first Hölderlin course he derides the ‘contemporary snivelling
about national character, blood and soil’.50 Heidegger is not so much suggesting
an alternative way of conceptualizing race on the basis of spirit, as suggesting that
biological racial thinking falls within the remit of metaphysics. I have argued
elsewhere, drawing on Foucault, that there was racism before that was non-
biological, non-metaphysical; but this was recoded and utilized in the new
scientific version. As thinking generally becomes more scientific, mathematical,
calculative, so too does racism – biological and medical.51
This recently published course goes therefore some way towards indicating
Heidegger’s position, but as Bernasconi has importantly pointed out, it is not as
straightforward as Heidegger might have us believe. While Heidegger might be
critical of National Socialist understandings of race, this does not mean that he 45
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escapes what we might understand by the term ‘racism’.52 Bernasconi argues that
one can be a racist without determining race biologically, and that many National
Socialists did not sign up to this view.53 While Heidegger rejects the idea that the
Volk can be reduced to biology, his own view of the Volk is ambiguous. Although
he recognizes that Volk is itself an ambiguous term, he gets into some quite
serious problems when he attempts to articulate an alternative. As Bernasconi
suggests, ‘the text of the 1934 lecture course thus supports Heidegger’s subse-
quent claim that he opposed biological racism, but not that he proposed in its
place an account of language framed in terms of Geist’.54
Heidegger is clearly treading on dangerous ground when he discusses the
notion of Volk. In the Beiträge the most important section is number 15 (GA65,
pp. 42–3). The section heading reads ‘Philosophy as “Philosophy of a People
(Volkes)”’. Who could deny this is the case, Heidegger asks? We have Greek
philosophy and German philosophy – this seems self-evident. But in truth, none
of this comes close to what philosophy itself is – philosophy is not something like
clothing or a style of cookery which can be understood as peculiar to a people.
Almost as a throwaway, Heidegger declares that ‘it is sheer nonsense to say that
experimental research is Nordic-Germanic and rational research comes from
foreigners! We would then have to already count (zählen) Newton and Leibniz
among the “Jews”’ (GA65, p. 163). Equally such a claim to national philosophy
rests upon a problematic term, ‘people’, Volk. Heidegger suggests that the
forgetting of being shows itself particularly in failing to note the ambiguity of
what is deemed essential: his example is the question of the ‘people’ and related
terms such as ‘community, the racial, the lower and higher, the national’ (GA65,
p. 117). Equally, alongside the discussion of Volk there is a discussion of another
crucial Nazi term, ‘decision’ (Entscheidung) (GA38, pp. 56–60, 70–7; GA65),
which Heidegger had used himself in his ‘measure and rule’ comment.55 Now
surely to question what were taken as central terms in Nazi parlance, even if only
to fall back on problematic notions himself, is risking censure.
It is interesting, not to say perverse, that such commentary has only just
appeared. Heidegger published several lecture courses during his own lifetime;
some of which included material that was clearly incriminating. And yet, in a
number of places there are remarks which would seem to show his ‘spiritual
resistance’56 more clearly. This is particularly true in the lectures on Nietzsche,
published as a book in 1961, and then as the original manuscripts in the
Gesamtausgabe, which appeared in the late 1980s. Much of the most political
material – and that means often critical of the Nazi regime – was cut from the
1961 version. See, for example, the critique made of the notions of ‘new order’
(Neue Ordnung) and Lebensraum which are described as symptoms of a much
wider malaise, namely nihilism and the culmination of metaphysics in technology
(GA48, pp. 139–41).57 But as Bernasconi perceptively points out, many of these
texts show that Heidegger’s coming to terms with the Nazi regime was far
46 from one-sided or unequivocal. He is not advocating a notion of Volk free from
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Elden: Taking the Measure of the Beiträge

race, but recognizing how the two concepts are complicit, and precisely because
of their determination within metaphysics (GA38, p. 65). This criticism is
sufficiently convoluted for there to have been a real purpose in having a clear,
officially authorized, account given after the war, which the original manuscripts
would have muddied and complicated.58

Worldview, Machination and Lived Experience

Heidegger’s earliest extant lecture course, the Kriegsnotsemester (War Emergency
Semester) of 1919, was entitled The Idea of Philosophy and the Problem of Worldview.
Here he suggests that worldview (Weltanschauung) is ‘the task of philosophy’ and
that ‘therefore a philosophical-historical consideration of the manner in which
philosophy performs this task’ is an essential enquiry (GA56/57, p. 8). In the
Beiträge, Heidegger suggests that ‘ “Worldview”, like the domination of “world-
pictures” is an outgrowth [or tumour – Gewächs] of modernity, a consequence
(Folge) of modern metaphysics’ (GA65, p. 38). It is interesting to note here that a
word given important currency by the National Socialist movement – who saw
their ‘system’ of beliefs to be a Weltanschauung rather than an ideology59 – is
criticized in a way which is akin to Nazi medical discourse: worldview is a
tumour, a festering sore on the problem of modernity.
One of the problems of worldviews is their totalizing aspect. If they claim to
regulate all kinds of action and thinking, then necessity (something which would
be outside their control) is necessarily a problem. The idea of creativity, ques-
tioning the ground on which they stand, is impossible. Creativity becomes
replaced by operations or management (Betrieb). We can note here the clear
relation this has to the notions of Gemäßheit – conformity or accord – and
Gleichschaltung – political coordination, bringing into line – the removal of
dangerous elements, the elimination of opposition, the bringing under a common
measure. Heidegger suggests that, though they are incompatible, total political
faith (totale politische Glaube) and total Christian faith are nevertheless both
engaged in adjustment (Ausgleich) and tactics. This is because they share the same
essence (Wesens). Their total posture (totalen Haltunzugrunde) makes their strug-
gle (Kampf) ‘not a creative one, but rather “propaganda” and “apologetics”’
(GA65, p. 41). Totalitarianism is dependent on this totalizing understanding of
the world, this conception of worldpicture. Somewhat cryptically, Heidegger
suggests that:
Worldview is always ‘machination’ over and above what is passed to us, with the aim of
overcoming and subduing it, with the means which are proper to, prepared by, though not
brought to fruition – all of this slid over into ‘lived-experience’. (GA65, p. 38)

The first part of this follows from what has been thus far discussed. The second,
however, the link to the notion of ‘lived-experience’, is worth a little explanation.
Elsewhere Heidegger asks ‘What does machination mean?’, and answers ‘machi- 47
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nation and constant presence: poiesis – tekhne. Where does machination lead? To
lived-experience’ (GA65, p. 107).60 In a lecture course delivered at the time the
Beiträge was being written, Basic Questions of Philosophy, Heidegger explains:
At the beginning of modern thought, Descartes for the first time posited the certainty of
the ego (Ichgewißheit), in which the human is made secure of beings as the object of their
representations, and is the germ of what today, as ‘lived experience’ and ‘experience’
(‘Erlebnis’ und ‘Erleben’), constitutes the basic form of being human. It is one of the ironies
of history that our age has discovered – admittedly very late – the need to refute Descartes,
and takes issue with him and his ‘intellectualism’ by appealing to ‘lived experience’,
whereas ‘lived experience’ is only a base descendant of the Cartesian cogito ergo sum.
(GA45, p. 149)

A concept appealed to – particularly by the Nazi regime61 – as a more authentic,

more rooted way of dealing with the world than the cold calculation of technol-
ogy is grounded in the same way of thinking which takes a human notion as the
measure of all things. In the Beiträge Heidegger is even more explicit:
Now, however, since beings are abandoned by being (Seyn), the opportunity arises for the
most insipid ‘sentimentality’. Now for the first time everything is ‘experienced’ (erlebt) and
every undertaking and performance drips with ‘lived-experience’ (Erlebnisse). And this
lived-experience proves that now even the human as a being has incurred the loss of being
(Seyn) and has fallen prey to their hunt for lived-experiences. (GA65, pp. 123–4)62

This is despite his own use of the term in a number of places. Particularly inter-
esting is the lengthy discussion in the Kriegsnotsemester lecture course. Even here,
though, he recognizes that ‘the term “lived experience” (Erlebnis) is today so
faded and worn thin that, if it were not so fitting, it would be best to leave it aside.
Since it cannot be avoided, it is all the more necessary to understand its essence’
(GA56/57, p. 66). To understand its essence, Heidegger suggests that it can be
characterized as ‘event, or propriation (Er-eignis), in that it is meaningful, and not
thing-like)’ (GA56/57, p. 69). It is therefore not simply an occurrence, but what
makes an occurrence possible.
The key example of an Erlebnis in this course is our way of encountering a
lectern. Heidegger suggests that when his students come into the lecture room
they go to their usual place. He suggests they put themselves in his place – when
he comes into the room he sees a lectern. Does he see it as brown surfaces, at
right angles? Does he see it as a largish box with a smaller one on top of it? No.
Rather he sees a lectern, which he has spoken at before. He does not first see the
surfaces, then the surfaces as a box, then the purpose of it; rather a lectern, with-
in an environment. The lectern only becomes an issue if it is too high, or there
is something – a book, for example – obstructing its use. This way of taking an
everyday object and discussing how we experience it is reminiscent of the kitchen
table in the later lecture course Ontology: The Hermeneutic of Facticity or the
hammer in Being and Time. Heidegger goes on to argue that a Black Forest
farmer or a native from Senegal would experience the lectern in a different way.
48 The farmer would equally not see the lectern as a box, but as the ‘place for the
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teacher’; the native as something ‘which he does not know what to make of’.
Heidegger calls the latter ‘instrumental strangeness’ (GA56/57, pp. 70–3). But in
all cases essentially the same thing is happening:
In seeing the lectern I am fully present in my ‘I’; it resonates with the experience, as we
said. It is an experience proper to me and so do I see it. However it is not a process
(Vorgang), but rather a propriation (Ereignis) (non-process, in the experience of the question
a residue of this propriation). Lived experience (Das Er-leben) does not pass in front of me
like a thing, but I appropriate (er-eigne) it to myself, and it appropriates itself according to
its essence. If I understand it in this way, then I understand it not as process, as thing, as
object, but in quite a new way, as propriation. (GA56/57, p. 75)

Rather than the Cartesian division of subject and object, the division of human
from the world, grounded on the cogito and the split between res cogitans and res
extensa, we have a way of understanding that looks at the way we comport
ourselves always already within a world (Welt). Heidegger’s hyphenated term
being-in-the-world, used in Being and Time, shows that what we call ‘being’ is
indivisible from the world or environment (Umwelt). As he puts it in the
Kriegsnotsemester, ‘es weltet’, ‘it worlds’. This use of the impersonal ‘it’ is related
to Heidegger’s interest in the term es gibt, which literally means ‘it gives’, and has
the sense of ‘there is’, in the impersonal sense of the French il y a.63 For
Heidegger, both in this early lecture course and the Beiträge, it is Ereignis that
gives being, time, space. In opposition to the worldview, to the view the human
has of the world, the grid they use to comprehend, order and exploit the world,
the world rather gives to us the view, the comportment.64 It is this sense of
experience, as a propriation, an Ereignis, that can be used to refute Descartes,
rather than the ‘lived-experience’ that too stems from Descartes. Rather than the
human being the measure of all things, the measure of all things is the human.

Heidegger’s Problematic Solution

It is instructive to compare Heidegger’s characterization of the Nazi regime and
modern metaphysics, and indeed, his own 1932 offer of ‘providing the measure
and rule’ with Hölderlin’s poetry, specifically the piece known by its first line, ‘In
lovely blueness’. A crucial line, much cited by Heidegger, is the question ‘is there
a measure on the earth? There is none (Gibt es auf Erden ein Maß? Es gibt keines)’.
Rather, measure comes from the divinity – ‘Is God unknown? Is he manifest as
the sky? This rather I believe. It is the measure of the human. Full of acquire-
ments, but poetically, the human dwells on this earth’.65 There is not the space
here to discuss the role of divinity or the last god within the Beiträge, let alone the
problematic relationship of Heidegger to theology, but we can make some com-
ments about how this notion of measure relates to that of propriation.66
Three related claims can be pointed to here, that bring into play the notions
of propriation, history (Geschichte, rather than Historie) and Dasein (human exist-
ence, literally ‘being-the-there’). First, Heidegger notes that Ereignis does not 49
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allow itself to be measured in conventional ways: ‘Immeasurable (Unausmeßbar)
are the riches . . . the fullness of propriation is incalculable (unerrechenbar)’
(GA65, p. 7). Second, Heidegger notes that ‘in philosophical knowing a change
in the man who understands begins with the first step, and not in a moral-
“existentiell” sense, but with Dasein as measure (sondern da-seinmäßig)’ (GA65,
p. 14, see pp. 316, 407).67 Finally, the suggestion that ‘overall the issue is to think,
and thus to be historically (geschichtlich), instead of calculating historiographically
(historisch zu rechnen)’ (GA65, p. 505, see pp. 421–2, 492–4; GA38, p. 87). Think-
ing historically, thinking the notion of Ereignis, through a preparatory analytic of
Dasein, can provide insight into the question of being that metaphysics and the
calculative mode of casting beings cannot achieve.68
Heidegger is doing little more here than providing a signpost towards an alter-
native. I am uncomfortable with seeing this as a solution to the problematic
Heidegger defines, and yet feel that his insight into that problem is enormously
useful as a means of illuminating contemporary concerns. Would Heidegger’s
idealized or ‘private’ National Socialism have been the same as that which held
sway until 1945? Unquestionably not. Is Heidegger’s thinking of race without a
basis in biology but perhaps grounded in spirit able to escape criticism? Certainly
not. Would his programme have been a solution or a new beginning to the
problems faced by the modern world? I sense not, and equally think that it would
need to be criticized and probably condemned. As Derrida has importantly
shown, Heidegger’s thought, like Nietzsche before him, is entangled within the
metaphysics it seeks to exceed or twist free from.
But within Heidegger’s work, especially here in the Beiträge, whose ideas,
potentials and insights I have barely begun to exploit, there remains something I
feel is worthy of close examination. The understanding of Descartes’s calculative
casting of being, reducing the world to a problem of number, of quantity, is an
important contribution to our understanding of modernity. Extending that to
an immanent critique (too immanent, of course) of the Nazi period provides
valuable insights into what was behind, in an ontological sense, that regime. If it
stops short of moral outrage and blanket criticism, we may actually learn more:
it is not really much of a challenge for us today to condemn Nazism, but to under-
stand it, and what made it possible is a more difficult task. His alternative may be
no better, and certainly no solution, but his diagnosis may still be of use.
Heidegger’s work here bears careful comparison with – among others – Adorno
and Horkheimer’s Dialectic of Enlightenment, Foucault’s analysis of racism in ‘Il
faut défendre la société’, and, more recently, Zygmunt Bauman’s Modernity and the
Holocaust.69 All of these thinkers are in some way dependent on Heidegger’s
insights.70
More broadly though, the metaphysical determination of the world – that to
be is to be calculable – is useful in a much wider enquiry. That is to understand
the notion of the ‘political’ not sociologically, or empirically, or, to use
50 Heidegger’s term, ontically, but ontologically. It is my contention that two of the
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foundational terms of modern politics – territory and population – are in need of
careful investigation in this way. Just as there is something quantitatively different
between Descartes’s geometry and that of Aristotle or Euclid – there is some-
thing quantitatively different between earlier conceptions of political space and
the conception of which the Peace of Westphalia is the most striking example.
The rise of statistics – the description of states – the transformed understanding
of population, the popularity of utilitarianism and, indeed, the understanding of
the study of politics as political science are all related to the calculative revolution.
Taking the measure of the Beiträge is crucial to understanding the relation
of calculation to the political. In showing how these modern notions can be
investigated at a much more fundamental level than the usual historical or
sociological analyses, at the level I call historical ontology, my aim in this larger
project is to show how mathematics and politics intersect, through a geometry of
the political. Calculation, the taking of measure, is key to the constitution of the
modern state.

Abbreviations for Works by Martin Heidegger

GA: Gesamtausgabe. Frankfurt am Main: Vittorio Klostermann, 1975ff.
GA38: Logik als Frage nach dem Wesen der Sprache. 1998.
GA45: Grundfragen der Philosophie: Ausgewählte ‘Probleme’ der ‘Logik’. 1984. Tr. Richard
Rojcewicz and André Schuwer as Basic Problems of Philosophy: Selected ‘Problems’ of
‘Logic’. Bloomington: Indiana University Press, 1994.
GA48: Nietzsche: Der Europäische Nihilismus. 1986. Edited version tr. as ‘European
Nihilism’, in Nietzsche Volume IV: Nihilism, tr. Frank Capuzzi, ed. David Farrell
Krell. San Francisco: Harper Collins, 4 vols, 1991. References are made as N IV.
GA56/57: Zur Bestimmung der Philosophie. 1987. Tr. Ted Sadler as Towards the Definition of
Philosophy. London: Athlone, 2000.
GA65: Beiträge zur Philosophie (Vom Ereignis). 1989. Tr. Parvis Emad and Kenneth Maly
as Contributions to Philosophy: Of Enowning Bloomington: Indiana University Press,
1999.

The majority of texts translated from the Gesamtausgabe have the pagination of the German
version at the top of the page or within the text, allowing a single page reference. Exceptions
are noted above.

Notes
1. Though I make extensive use of this translation, because of its problems, translations in
what follows are often revised.
2. This appears on the dust-jacket of the German version, and has been picked up by e.g.
Parvis Emad (1991) ‘The Echo of Being in Beiträge zur Philosophie – Der Anklang:
Directives for its Interpretation’, Heidegger Studies 7: 15–35. George Kovacs (1996) ‘An
Invitation to Think through and with Heidegger’s Beiträge zur Philosophie’, Heidegger
Studies 12: 17–36. On the Beiträge generally, see also Jean Greisch (1989) ‘Études
Heideggeriennes: Les “Contributions à la philosophie (A partir de l’Ereignis)” de Martin
Heidegger’, Revue des Sciences Philosophiques et Théologiques 73(4): 529–48. Kenneth Maly 51
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(1991) ‘Soundings of Beiträge zur Philosophie (Vom Ereignis)’, Research in Phenomenology 21:
169–83. Reiner Schürmann (1999) ‘Ultimate Double Binds’, in James Risser (ed.)
Heidegger Toward the Turn: Essays on the Work of the 1930s, pp. 243–67. New York: State
University of New York Press. George Kovacs (1999) ‘The Power of Essential Thinking
in Heidegger’s Beiträge zur Philosophie (Vom Ereignis)’, in Babette E. Babich, From
Phenomenology to Thought, Errancy and Desire: Essays in Honor of William J. Richardson, S.J.,
pp. 37–53. Dordrecht: Kluwer. Richard Polt (1999) Heidegger: An Introduction,
pp. 140–52. London: UCL Press. Charles E. Scott, Susan M. Schoenbohm, Daniela
Vallega-Neu and Alejando Vallega (eds) (2001) Companion to Heidegger’s Contributions to
Philosophy. Bloomington: Indiana University Press.
3. In a marginal note to the ‘Letter on “Humanism”’, Heidegger suggests that the work of
the Beiträge speaks ‘another language’ to that of metaphysics, but that it remains in the
background of published writings such as the Letter. See Martin Heidegger (1976)
Wegmarken, Gesamtausgabe, vol. 9, p. 145 n. a. Frankfurt am Main: Vittorio Klostermann.
(1998) Pathmarks (ed.) William McNeill, p. 239 n. a. Cambridge: Cambridge University
Press.
4. Among many others, see Richard Wolin (ed.) (1993) The Heidegger Controversy: A Critical
Reader. Cambridge, MA: MIT Press. Victor Farías (1989) Heidegger and Nazism, tr. Paul
Burrell and Gabriel R. Ricci. Philadelphia: Temple University Press. Hugo Ott (1993)
Martin Heidegger: A Political Life, tr. Allan Blunden. London: HarperCollins. Hans Sluga
(1993) Heidegger’s Crisis: Philosophy and Politics in Nazi Germany. Cambridge, MA:
Harvard University Press.
5. See e.g. Dominique Janicaud (1990) L’Ombre de cette pensée: Heidegger et la question
politique. Grenoble: Jérôme Millon. Julian Young (1997) Heidegger, Philosophy, Nazism.
Cambridge: Cambridge University Press. Miguel de Beistegui (1998) Heidegger and the
Political: Dystopias. London: Routledge.
6. On Heidegger and the Four Year Plan, see Theodore Kisiel (2001) ‘Heidegger’s
Philosophical Geopolitics in the Third Reich’, in Richard Polt and Gregory Fried, A
Companion to Heidegger’s Introduction to Metaphysics, pp. 242–3, 324–5 n. 22. New Haven:
Yale University Press.
7. Equally, though there are some important related themes developed in two other of
Heidegger’s manuscripts, treatment of them will also be withheld. See (1997) Besinnung,
Gesamtausgabe, vol. 66. Frankfurt am Main: Vittorio Klostermann. (1998) Die Geschichte
des Seyns, Gesamtausgabe, vol. 69. Frankfurt am Main: Vittorio Klostermann.
8. See Martin Heidegger (1967) Sein und Zeit. Tübingen: Max Niemeyer, 11th edn. Tr.
Edward Robinson and John Macquarrie as Heidegger (1962) Being and Time, e.g. p. 127.
Oxford: Blackwell. ‘Séminaire du Thor 1966’, in (1966–76) Questions, vol. 4, p. 371, for
his disdain of ‘publicity’. Paris: Gallimard, 4 vols.
9. For discussions of Gleichschaltung, see Victor Klemperer (2000) The Language of the Third
Reich: LTI – Lingua Tertii Imperii: A Philologist’s Notebook, tr. Martin Brady, pp. 154–8.
London: Athlone. Berel Lang (1990) Act and Idea in the Nazi Genocide, p. 93. Chicago:
University of Chicago Press. Henry Friedlander (1980) ‘The Manipulation of
Language’, in Henry Friedlander and Sybil Milton (eds) The Holocaust: Ideology,
Bureaucracy and Genocide: The San José Papers, p. 108. Millwood, NY: Kraus
International Publishers. Gordon A. Craig (1982) The Germans, p. 326. Harmondsworth:
Penguin.
10. David Farrell Krell (2000) The Purest of Bastards: Works of Mourning, Art, and Affirmation
in the Thought of Jacques Derrida, p. 118. University Park, PA: Pennsylvania State
University Press.
11. Jacques Derrida (1991) Donner le temps, vol. 1, La Fausse monnaie, p. 33. Paris: Éditions
52
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Galilée; see (1987) ‘Le Retrait de la métaphore’, in Psyché: Inventions de l’autre, p. 76.
Paris: Éditions Galilée.
12. See Polt, Heidegger (n. 1), p. 146.
13. See Stuart Elden (2001) Mapping the Present: Heidegger, Foucault and the Project of a Spatial
History, ch. 2. London: Continuum. William McNeill (1999) The Glance of the Eye:
Heidegger, Aristotle and the Ends of Theory. Albany: State University of New York Press.
14. Heidegger, Wegmarken (1976, in n. 3), p. 148 n. a.; Pathmarks (1998, in n. 3), p. 241 n. b.
15. Klemperer (n. 9), p. 15. See Lang (n. 9), ch. 4. Friedlander (n. 9). Craig (n. 9), pp. 322–8.
George Steiner (1967) ‘The Hollow Miracle’ and ‘A Note on Günter Grass’, in Language
and Silence: Essays 1958–1966, pp. 117–32, 133–40. London: Faber & Faber. John Wesley
Young (1991) Totalitarian Language: Orwell’s Newspeak and its Nazi and Communist
Antecedents. Charlottesville: University Press of Virginia.
16. Heidegger (1962, in n. 8), p. 1.
17. Descartes (1954) The Geometry of René Descartes, French–Latin–English edn, tr. David
Eugene Smith and Marcia L. Latham, pp. 2–3. New York: Dover.
18. Ibid. pp. 216–17.
19. See Martin Heidegger (1992) Platon: Sophistes, Gesamtausgabe vol. 19. Frankfurt am
Main: Vittorio Klostermann. Tr. Richard Rojcewicz and André Schuwer as Heidegger
(1997) Plato’s Sophist, §15. Bloomington: Indiana University Press.
20. René Descartes (1964ff.) Meditationes de Prima Philosophia, in Oevres de Descartes, (ed.)
Charles Adam and Paul Tannery, vol. 7, pp. 85–6. Paris: Vrin, 13 vols. For a more
detailed account, see Stuart Elden (2001) ‘The Place of Geometry: Heidegger’s
Mathematical Excursus on Aristotle’, The Heythrop Journal 42(3): 311–28.
21. See Plato, Theaetetus, in (1900) Platonis Opera, (ed.) Johannes Burnet, vol. 1, 152a. Oxford:
Clarendon.
22. See Plato (1987) Theaetetus, tr. Robin A.H. Waterfield. Harmondsworth: Penguin. (1992)
Theaetetus, tr. M.J. Levett, revised by Myles Burnyeat. Indianapolis: Hackett.
23. Of course, the German Ich is often translated, as in Freud, as the Latinate ego.
24. For a discussion, see David Farrell Krell (1971) ‘Nietzsche and the Task of Thinking:
Martin Heidegger’s Reading of Nietzsche’, pp. 53–9. PhD thesis, Pittsburgh, Duquesne
University. On Heidegger’s reading of Descartes generally, see Robert Bernasconi (1987)
‘Descartes in the History of Being: Another Bad Novel?’, Research in Phenomenology 17:
75–102.
25. Immanuel Kant (1956) Kritik der reinen Vernunft. Hamburg: Felix Meiner. Kant (1993)
Critique of Pure Reason, (ed.) Vasilis Politis, Bvxi. London: J.M. Dent.
26. See Stuart Elden (2003) ‘Reading Genealogy as Historical Ontology’, in Alan Rosenberg
and Alan Milchman (eds) Foucault and Heidegger: Critical Encounters. Minneapolis:
University of Minnesota Press.
27. Martin Heidegger (1978) ‘Wissenschaft und Bessinung’, in Vorträge und Aufsätze, p. 54.
Pfullingen: Günther Neske, 4th edn. Heidegger (1977) ‘Science and Reflection’, tr.
William Lovitt in The Question Concerning Technology and Other Essays, p. 169. New York:
Harper & Row.
28. Heidegger (1977) Holzwege, Gesamtausgabe vol. 5, p. 35. Frankfurt am Main: Vittorio
Klostermann. Heidegger (1993) Basic Writings, (ed.) David Farrell Krell, p. 172. London:
Routledge, revised and expanded edn. See GA 65, 275–6.
29. Heidegger’s 1938 lecture ‘The Age of the World Picture’ is clearly central here. While
this contemporaneous piece remains Heidegger’s clearest presentation of the ideas, to my
mind it never quite reaches the depth or potential of the discussion in the Beiträge. See
Heidegger (1977a) ‘Die Zeit des Weltbildes’, in Holzwege (n. 28). Heidegger (1977b)
‘The Age of the World Picture’, in The Question Concerning Technology (n. 27).
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30. Jacques Derrida (1987) ‘On Reading Heidegger: An Outline of Remarks to the Essex
Colloquium’, summary by David Farrell Krell, Research in Phenomenology 17: 178.
31. Greisch (n. 22), p. 605. Specifically, it was Farías (n. 4) that initiated the recent furore,
and, Greisch suggests, the publication of the Beiträge. The original plan had been to
publish the Beiträge only when all the lecture courses had appeared. See Friedrich-
Wilhelm von Herrman, ‘Editor’s Epilogue’, GA65, 512–13. A contrary view of the
political importance of the Beiträge is taken by George Kovacs (1992) ‘The Leap (der
Sprung) for Being in Heidegger’s Beiträge zur Philosophie (Vom Ereignis)’, Man and World
25(1).
32. Martin Heidegger (1988) Vom Wesen der Wahrheit: Zu Platons Höhlengleichnis und Theätet,
Gesamtausgabe vol. 34, p. 100. Frankfurt am Main: Vittorio Klostermann.
33. Anonymous referee’s report on this paper, undated.
34. See also Martin Heidegger (1996) Correspondance avec Karl Jaspers, (ed.) Walter Biemel
and Hans Saner, tr. Claude-Nicolas Grimbert, followed by Correspondance avec Elizabeth
Blochmann, tr. Pascal David, pp. 271–2. Paris: Gallimard. For a more detailed discussion
see Elden (n. 13), pp. 68–9.
35. See the uses made of Plato in the Rectoral Address itself: Heidegger (1983) Die
Selbstbehauptung der deutschen Universität; Das Rektorat 1933/34: Tatsachen und Gedanken,
(ed.) Herman Heidegger. Frankfurt am Main: Vittorio Klostermann; Tr. William S.
Lewis in Wolin (n. 4). See Graeme Nicholson (1987) ‘The Politics of Heidegger’s
Rectoral Address’, Man and World 20(2).
36. Michael Allen Gillespie (2000) ‘Martin Heidegger’s Aristotelian National Socialism’,
Political Theory 28(2): 140. See Kathryn Brown (1990) ‘Language, Modernity and
Fascism: Heidegger’s Doubling of Myth’, in John Milfull (ed.) The Attractions of Fascism:
Social Psychology and the Aesthetics of the ‘Triumph of the Right’, p. 147. New York: Berg.
For a more penetrating analysis of Heidegger’s relation to the movement, see Charles
Bambach (2003) Heidegger’s Roots: Nietzsche, National Socialism, and the Greeks. Ithaca, NY:
Cornell University Press.
37. Gillespie (n. 36), p. 140.
38. See e.g. the suggestion that the Germans ‘only limp behind these metaphysical times.
The English Empire was there long ago and was entangled in its essential phases’. Martin
Heidegger (1990) 1. Nietzsches Metaphysik 2. Einleitung in die Philosophie: Denken und
Dichten, Gesamtausgabe vol. 50, p. 82. Frankfurt am Main: Vittorio Klostermann.
39. On the continued appeal of the idea of National Socialism, see the notorious interview
with Der Spiegel, published only after his death: ‘Only a God Can Save Us’, in Wolin
(n. 4).
40. See e.g. GA65, pp. 191–4, 207–8, 371–88.
41. See Elden (n. 13), chs 1–3.
42. See Kisiel (2001) ‘Heidegger’s Philosophical Geopolitics in the Third Reich’ and
‘Measuring the Millennial Moment of Globalization against Heidegger’s Summer
Semester 1935, and Other Politically Incorrect Remarks’, Current Studies in
Phenomenology and Hermeneutics 1(1),
http://ereignis.org/csph/Vol_01_winter01/kisiel.htm.
43. Ernst Jünger (1960) ‘Die Totale Mobilmachung’, in Werke, vol. 5. Stuttgart: Ernst Klett,
10 vols. Tr. Joel Golb and Richard Wolin as ‘Total Mobilisation’ in Wolin (n. 4).
44. The notions of ‘military service’ and ‘labour service’ play a central role in Jünger’s Der
Arbeiter (in Werke, vol. 6). Heidegger utilizes them and sets up the idea of ‘knowledge
service’ in his Rectoral Address.
45. I have in mind particularly the scandalous comparison of mechanized agriculture with the
Holocaust, famine and hydrogen bombs. Heidegger suggests they share the same essence
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(not that they are in essence the same). What they share is the essence of modern
technology; what distinguishes the first from the subsequent is a particular conception of
the political – although Heidegger does not make this at all clear. See Martin Heidegger
(1994) Bremer und Freiburger Vorträge, Gesamtausgabe vol. 79, p. 27. Frankfurt am Main:
Vittorio Klostermann. For a discussion, see Elden (n. 13), pp. 74–8.
46. Martin Heidegger (1992) Die Grundbegriffe der Metaphysik: Welt – Endlichkeit –
Einsamkeit, Gesamtausgabe Band 29/30. Frankfurt am Main: Vittorio Klostermann. Tr.
William McNeill and Nicholas Walker as Heidegger (1995) The Fundamental Concepts of
Metaphysics: World, Finitude, Solitude. Bloomington: Indiana University Press. Heidegger
(1980) Hölderlins Hymnen ‘Germanien’ und ‘Der Rhein’, Gesamtausgabe vol. 39. Frankfurt
am Main: Vittorio Klostermann.
47. Heidegger (n. 39), p. 101.
48. Heidegger, ‘Letter to the Rector of Freiburg University’, in Wolin (n. 4), p. 64.
49. Heidegger’s view, throughout the Nietzsche lectures and elsewhere, is that that value-
philosophy – putting a value on something – is another version of calculation, and
remains within metaphysics.
50. Heidegger (1980, in n. 46), p. 254.
51. See Stuart Elden (2002) ‘The War of Races and the Constitution of the State: Foucault’s
“Il faut défendre la société” and the Politics of Calculation’, boundary 2 29(1), 125–51.
Michel Foucault (1997) ‘Il faut défendre la société’: Cours au Collège de France (1975–1976).
Paris: Seuil/Gallimard.
52. Robert Bernasconi (2000) ‘Heidegger’s Alleged Challenge to the Nazi Concepts of Race’,
in James E. Faulconer and M.A. Wrathall (eds) Appropriating Heidegger, p. 52.
Cambridge: Cambridge University Press.
53. Ibid. p. 52. On the problem of Geist, see also Jacques Derrida (1990) Heidegger et la
question: De l’esprit et autres essais. Paris: Flammarion.
54. Bernasconi (n. 52), p. 54.
55. Heidegger (n. 32), p. 100.
56. Heidegger (n. 48), p. 65.
57. On the new order and the state, see also GA38, p. 143.
58. This seems a more plausible reading than that of Dennis J. Schmitt, ‘Strategies for a
Possible Reading’, in Scott et al. (n. 2), p. 40, who suggests that in the Beiträge ‘the
critique of Nazi racial policy is clear and unmistakable’.
59. See Klemperer (n. 9), pp. 98, 142–3. Young (n. 15), p. 71.
60. A few pages on he writes ‘Machination (poiesis – tekhne – kinesis – nous) has a
correspondence which was long held back and only now finally emerges with “Lived-
experience”’ (GA65, p. 132).
61. Klemperer (n. 9), p. 244: ‘The word utilised most powerfully and most commonly by the
Nazis for emotional effect is “Erlebnis {experience}”’.
62. On life in the Beiträge see David Farrell Krell (1992) Daimon Life: Heidegger and Life
Philosophy, ch. 6. Bloomington: Indiana University Press.
63. On the use of ‘es gibt’ in the Kriegsnotsemester, see Theodore Kisiel (1993) The Genesis of
Heidegger’s Being and Time, esp. p. 42. Berkeley: University of California Press. The term
appears in Sein und Zeit; Being and Time (n. 8), p. 212; and numerous other places in
Heidegger’s work.
64. See Sein und Zeit; Being and Time (n. 8), p. 211.
65. Friedrich Hölderlin, ‘In lovely blueness . . .’, in (1961) Selected Verse, tr. Michael
Hamburger, German–English version, pp. 245–6. Harmondsworth: Penguin. See
Werner Marx (1987) Is there a Measure on Earth? Foundations for a Nonmetaphysical Ethics,
tr. Thomas J. Nenon and Reginald Lilly. Chicago: University of Chicago Press.
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66. See, however, Laurence Paul Hemming (2002) Heidegger’s Atheism: The Refusal of a
Theological Voice. Notre Dame: University of Notre Dame Press.
67. See also GA65, p. 249: ‘Overflow (Das Über-maß) is no mere abundance of quantity, but
the self-withdrawing of all estimating and measuring (Schätzung und Ausmessung). But in
this self-withdrawing (self-sheltering) being (Seyn) has its nearest nearness in the clearing
of the there (Da), in that it pro-priates Da-sein’.
68. See GA65, p. 20 for a linking of this to the Augenblick.
69. Theodor W. Adorno and Max Horkheimer (1973) The Dialectic of Enlightenment, tr. J.
Cumming. London: Allen Lane. Foucault (n. 51). Zygmunt Bauman (1989) Modernity and
the Holocaust. Cambridge: Polity. See also Craig (n. 9), p. 327: ‘Much of the
correspondence of Rudolph Hoess, the commandant of Auschwitz, was concerned with
quotas and rates of disposal and sounded as if he were the manager of a synthetic firm of
a factory for the conversion of waste materials’.
70. However, Berel Lang (1996) Heidegger’s Silence, p. 98. Ithaca, NY: Cornell University
Press, describes taking Heidegger’s analysis of technology ‘as a basis for understanding
the Holocaust itself’ as ‘a formulation that seems as dramatically revisionist as any other
in Holocaust historiography’. See also Lang (n. 9) Act and Idea. Berel Lang (1999) The
Future of the Holocaust: Between History and Memory. Ithaca, NY: Cornell University Press.

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