Heidegger's Philosophy of Being Review

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Heidegger's Philosophy of Being ReviewAlthough poignant at times, criticisms of Heidegger's way of thinking by analytical philosophers has been predictable and stale. More often than not, Rudolf Carnaps dismissal of Heidegger's thought as nonsense, has been endorsed wholeheartedly and uncritically by philosophers raised in the Anglo-American analytical tradition. The supposedly nonsensical character of his work, serves them as a ready excuse not to read it at all, except as an illustration of the ghastly depths to which a deluded mind can plummet. Of course, Heideggers short-lived but well-publicized involvement in Nazi cultural politics from 1933-1934 has not been much of a help. Not so with Dutch philosopher Herman Philipse. Albeit an analytical philosopher, well-trained in theology-bashing on the Op-ed pages of Dutch newspapers, Philipse takes Heidegger seriously as a philosopher. He meticulously traces the origins and intentions of Heidegger's central philosophy of "Being", from Aristotle and Catholic metaphysics to Kant, the German Romantics and Husserl. Philipse dissects Heideggers thinking earnestly and professionally, not as an insignificant intellectual aberration in the history of philosophy, but as a theologically inspired way of overcoming Western nihilism. According to Philipse, Heidegger followed a "Pascalian strategy" in order to create a new German religion which would rescue European civilisation from the depravities of the modern age, more specifically from the hegemony of science and technology. Only a thinking which would open itself to "Being" would make this European renaissance possible. Heidegger, Philipse maintains, did not experience a dramatic "Kehre, or turning-point, in the way most of his commentators believe. On the contrary, he stayed loyal to his "Pascalian strategy": first, in his major work "Sein und Zeit", he depicted human life as essentially bleak and without comfort, then, after his so-called "Kehre", the philosophy of Being was expounded as the only viable remedy for this condition. In Nazism, according to Philipse, Heidegger found a historical manifestation of this new way of thinking. Athough the Allied victory forced him to cleanse his publications of obvious Nazi content after 1945, Philipse argues that Heidegger remained loyal to the intentions and "potential' of the national-socialist movement all his life. Philipse's study is scrupulously thought-out, thoroughly researched and well written and will no doubt surprise many students of modern philosophy who thought of Heidegger as just another obscurantist, and provoke many others who dismiss his involvement with Nazism as not essential to his philosophical legacy. One question on which Philipse does not offer a final point: is Heidegger's philosophy still relevant, and if not, why write a 600 page book on him?Heidegger's Philosophy of Being Overview

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