The Movement of Nihilism: Heidegger's Thinking After Nietzsche (Bloomsbury Studies in Continental Philosophy)
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An original collection of essays that aimsto grasp Nietzsche's prescience through Heidegger's critique of hisunderstanding ofnihilism.>
Hemming The phrase ‘movement of nihilism’ (Bewegung des Nihilismus) is Heidegger’s cryptic reference in the 1950s essay Zur Seinsfrage to the ferment of the Germany of 1933–1945 and specifically to the Nazi Party itself.1 However the phrase is not confined to this: the phrase appears much earlier, in his Nietzsche lectures specifically, where nihilism itself is referred to as a ‘movement’.2 Heidegger argues that: If European nihilism is not simply one historical movement among others, but the
More fundamentally, he came to see Nazism not as a break with modernity, but as an integral part of it. The ‘rule of the will to power’, he came to believe, had become universal, ‘may it be called communism or fascism or world democracy.’32 And the most forceful expression of this will to power became for Heidegger modern technology, a theme he came to address in detail in the early 1950s, especially in his essay The Question Concerning Technology With the theme of power and technology, Heidegger
being and beings, one in which we always find ourselves situated, and so always predisposed to think and act in a certain way. This dif-ference or interstice (Unter-schied) is the space of history itself, the always-reconfigured event of truth. If we turn away from this one difference and one question, we may be saying all sorts of interesting things, posing all sorts of compelling problems, but we are no longer operating within Heidegger’s problematic. 56 The Movement of Nihilism What I
‘Building Dwelling Thinking’, in Heidegger, Poetry, Language, Thought, p. 154 (GA7). In Heidegger, Pathmarks, p. 53 (GA9). In Heidegger, Pathmarks, p. 53 (GA9); see also Heidegger, What is Called Thinking?, p. 201 (GA8). See, for instance, Husserl, Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy – First Book: General Introduction to a Pure Phenomenology, translated by F. Kersten (The Hague: Nijhoff, 1982), §117. See Heidegger, Plato’s Sophist, §15, pp. 69–83 (GA19).
p. 87: [ET: p. 60.] ‘Als den Ursprung begreifen, der erst Götter und Menschen ent-scheidet und er-eignet’ (Heidegger’s emphases). ‘Heidegger, Beiträge zur Philosophie (Vom Ereignis) (GA65), p. 87: [Heidegger, Contributions to Philosophy (From Enowning), p. 60.] ‘Wenn da von der Ent-scheidung die Rede ist, denken wir an ein Tun des Menschen, an das Vollziehen, an einen Vorgang. Aber weder das Menschliche eines Aktes noch das Vorgangsmäßige ist hier wesentlich. Zwar ist es kaum möglich, dem