1. More than a quarter of a century ago, Pöggeler provided a helpful but overly brief introduction to this text. See Pöggeler, Der Denkweg Martin Heideggers (see chap. 2, n. 69), pp. 143-145.

2. Unless otherwise indicated, all translations from the Beiträge are my own.

3. In a work that has just appeared, Vietta devotes a large part of a chapter to this text. See Vietta, Heideggers Kritik am Nationalsozialismus und an der Technik (see chap. 1, n. 31), chap. 5, "Kritik am Nationalsozialismus und an der Technik in den 'Beiträgen zur Philosophie' in der Spätphilosophie," pp. 69-94. See also Reiner Schfirmann, "Riveted to a Monstrous Site: On Heidegger's Beiträge zur Philosophie, " in Heidegger and Politics , ed. Rockmore and Margolis (see chap. 4, n. 243).

4. According to Vietta, it is possible that Heidegger's work on the book lasted until the beginning of 1939. See Vietta, Heideggers Kritik am Nation-alsozialismus und an der Technik , p. 70.

5. See Heidegger, Beiträge (see chap. 1, n. 26), p. 514. This description is controversial. Vietta, who had possession of the handwritten original that was used for the edition printed in the Gesamtausgabe , reports that the manuscript consists of loose sheets of format DIN A4 and some of format DIN A5, bundled together in the form of Konvoluten with other sheets of format DIN A4 attached in the middle. See Vietta, Heideggers Kritik am Nationalsozialismus und an der Technik , p. 71.

6. The editor notes that the publication of this work in Heidegger's Gesamtausgabe was retarded to a point fourteen years after the beginning of the

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publication of his complete writings by Heidegger's conviction that it needed to be preceded by publication of his lecture courses. Heidegger held that study of his lecture courses constituted an indispensable condition for the understanding of his writings from the 1930s and first half of the 1940s. See Heidegger, Beiträge , p. 513.

7. According to Thomä, it is merely the outline of a work which was never written. See Thomä, Die Zeit des Selbst und die Zeit danach (see Introd., n. 6), p. 763.

8. For a section in which the main discussion is interrupted in the middle for another discussion, see Heidegger, Beiträge , § 110, pp. 208-222, discussed below. For a section that lacks verbs, see Heidegger, Beiträge , § 247, p. 392, which ends with the following passage: "Maschinenerziehung; die Machenschaft und das Geschäft. Welche Umwandlung des Menschen setzt hier ein? (Welt—Erde?) Machenschaft und das Geschäft. Die grosse Zahl, das Riesige, reine Ausdehnung und wachsende Verflachung und Entleerung. Das notwendige Verfallen dem Kitsch und dem Unechten."

9. An example, picked at random, is the verb " vergötzen, " obviously related to the noun " Götze, " meaning an "essence or image worshiped as a deity; a false god," or further " Götzenbild, '' namely "the representation of such a false god.'' See Heidegger, Beiträge , § 251, p. 398.

10. Heidegger writes: "'Das Seyn' als Abschnitt II ist nicht richtig eingereiht; als Versuch, das Ganze noch einmal zu fassen, gehört er nicht an diese Stelle." Cited in Heidegger, Beiträge , p. 514. For von Herrmann's defense of his editorial decision concerning the proper place of this part of the manuscript, see ibid., pp. 514-515.

9. An example, picked at random, is the verb " vergötzen, " obviously related to the noun " Götze, " meaning an "essence or image worshiped as a deity; a false god," or further " Götzenbild, '' namely "the representation of such a false god.'' See Heidegger, Beiträge , § 251, p. 398.

10. Heidegger writes: "'Das Seyn' als Abschnitt II ist nicht richtig eingereiht; als Versuch, das Ganze noch einmal zu fassen, gehört er nicht an diese Stelle." Cited in Heidegger, Beiträge , p. 514. For von Herrmann's defense of his editorial decision concerning the proper place of this part of the manuscript, see ibid., pp. 514-515.

11. See Heidegger, Beiträge , p. 514.

12. In the "Afterword to the Second Edition" of his well-known study of Heidegger, Pöggeler wrote: "The Beiträge were for me Heidegger's major work." Otto Pöggeler, Martin Heidegger's Path of Thinking , trans. David Magurshak and Sigmund Barber (Atlantic Highlands, N.J.: Humanities Press, 1987), pp. 286-287. In a more recent passage, written after this text appeared, in a description of the loneliness which Heidegger endured after his withdrawal from the rectorate, Pöggeler writes: "In dieser Einsamkeit schrieb Heidegger 1936-38 sein eigentliches Hauptwerk, die 'Beiträge zur Philosophie'." Otto Pöggeler, "'Praktische Philosophie' als Antwort an Heidegger," in Martin Heiclegger und das "Dritte Reich, " ed. Martin (see chap. 2, n. 176), p. 85.

13. See Alexander Schwan, "Verliebt in Untergang und Abgrund," Rheinischer Merkur, Christ und Welt , no. 17 (28 April 1989), p. 15.

14. See Schwan, "Verliebt in Untergang und Abgrund," p. 15: "Die 'Beiträge' sind ein einziges grosses Dementi für Victor Farias' Behauptung, Heidegger sei anhaltend, auch im ideologischen Sinne, ein überzeugter Nationalsozialist gewesen!"

15. See Schwan, "Verliebt in Untergang und Abgrund," p. 15: "Die 'Beiträge' sind jedoch eine eindeutige Absage an die Verstrickungen yon 1933, die sich als Folge verhängnisvoller Verquickungen von Seinsdenken und politischem Aktionismus erweisen."

16. See Schwan, "Verliebt in Untergang und Abgrund," p. 15: "So werden die 'Beiträge' zum grossen Widerruf alles dessen, was für Heidegger mit 1933 verbunden war. Sie führen jedoch nicht zur aktiven Wende gegen die zur blanken Tyrranei ausgearteten 'Machenschaften' des Nationalsozialismus, sondern lediglich zur 'Einkehr' in den Verzicht auf jegliches Tun, allerdings unter fortwührenden Unmutsbekundungen, also doch nicht aus gäinzlich freien Stricken." Already in his book on Heidegger's political philosophy, Schwan claimed that the relation between Heidegger's thought and Nazism could not be maintained after 1933 to the same degree as in 1933 unless Heidegger simply abandoned philosophy. See Schwan, Politische Philosophie im Denken Heideggers (see chap. 3, n. 115), p. 101. Schwan seems not fully to have realized the extent of the compatibility between Heidegger's thought and Nazism and the durable nature of his commitment.

17. "Mehr als fünzig Jahre nach ihrer Entstehung erscheinen im Jubiläumsjahr des 100. Geburtstages des Denkers als ein weiteres Hauptwerk erstmals Martin Heideggers 'Beiträge zur Philosophie (Vom Ereignis)'." Heidegger, Beiträge , p. 511.

18. See Vietta, Heideggers Kritik am Nationalsozialismus und an der Technik , p. 69: "Die anlässlich des 100. Geburtstages Martin Heideggers veröffentlichten 'Beiträigen zur Philosophie' sind das wohl wichtigste Hauptwerk Heideggers nach 'Sein und Zeit'."

19. Vietta builds his case for Heidegger as someone who later became a staunch opponent of Nazism on his analysis of this text. See Vietta, Heideggers Kritik am Nationalsozialismus und an der Technik .

20. See Otto Pöggeler, "Heidegger, Nietzsche, and Politics," in Heidegger and Politics , ed. Rockmore and Margolis (see chap. 4, n. 243).

21. See Thomä, Die Zeit des Selbst und die Zeit danach , p. 767.

22. See Nicolas Tertulian, "Histoire de l'être et révolution politique: Ré-flexions sur un ouvrage posthume de Heidegger," in Heidegger and Politics , ed. Rockmore and Margolis.

23. Vietta, who was in possession of the original manuscript, states that when Heidegger numbered the pages so that his brother Fritz Heidegger could retype the handwritten manuscript, he left out a number of Zetteln that were also not published in the Gesamtausgabe . See Vietta, Heideggers Kritik am Nationalsozialismus und an der Technik , p. 71. He has further published an important fragment which, if it indeed comes from the manuscript, amply demonstrates his point. See ibid., pp. 93-94.

22. See Nicolas Tertulian, "Histoire de l'être et révolution politique: Ré-flexions sur un ouvrage posthume de Heidegger," in Heidegger and Politics , ed. Rockmore and Margolis.

23. Vietta, who was in possession of the original manuscript, states that when Heidegger numbered the pages so that his brother Fritz Heidegger could retype the handwritten manuscript, he left out a number of Zetteln that were also not published in the Gesamtausgabe . See Vietta, Heideggers Kritik am Nationalsozialismus und an der Technik , p. 71. He has further published an important fragment which, if it indeed comes from the manuscript, amply demonstrates his point. See ibid., pp. 93-94.

24. See Heidegger, "Letter on Humanism" (see chap. 1, n. 29), pp. 207-208. Grondin's discussion of the Kehre appeared prior to the first publication of the Beiträge . See Grondin, Le tournant dans la penske de Martin Heidegger (see chap. 4, n. 230).

25. Heidegger, Basic Writings (see chap. 1, n. 10), p. 242.

26. For Heidegger's own self-interpretation, see his "Letter to Richardson," in William J. Richardson, Heidegger: Through Phenomenology to Thought (The Hague: Nijhoff, 1963), pp. ix-xxiii.

27. See Heidegger, Beiträge , p. 4: "Die 'Beiträge' fragen in einer Bahn, die

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durch den Übergang zum anderen Anfang, in den jetzt das abendländische Denken einrückt, erst gebahnt wird."

28. See Heidegger, Gesamtausgabe , vol. 45, Grundfragen der Philosophie: Ausgewählte "Probleme" der "Logik," Freiburger Vorlesung Wintersemester 1937/38 , ed. Wilhelm-Friedrich von Herrmann (Frankfurt a.M.: Vittorio Klostermann, 1984).

29. Heidegger, Being and Time , p. 261

30. Ibid., p. 265.

31. Ibid., p. 269.

32. Ibid.

29. Heidegger, Being and Time , p. 261

30. Ibid., p. 265.

31. Ibid., p. 269.

32. Ibid.

29. Heidegger, Being and Time , p. 261

30. Ibid., p. 265.

31. Ibid., p. 269.

32. Ibid.

29. Heidegger, Being and Time , p. 261

30. Ibid., p. 265.

31. Ibid., p. 269.

32. Ibid.

33. "On the Essence of Truth," in Heidegger, Basic Writings , p. 138.

34. See Heidegger, Beiträge , p. 3: "Der öffentliche Titel: Beiträge zur Philosophie und die wesentliche Überschrift: Vom Ereignis." For further discussion of the title, see ibid., § 39, "Das Ereignis," pp. 80-82.

33. "On the Essence of Truth," in Heidegger, Basic Writings , p. 138.

34. See Heidegger, Beiträge , p. 3: "Der öffentliche Titel: Beiträge zur Philosophie und die wesentliche Überschrift: Vom Ereignis." For further discussion of the title, see ibid., § 39, "Das Ereignis," pp. 80-82.

35. Apparently emphasizing the preliminary form of the manuscript that is the basis of the published version of the work, Heidegger states that its correct title would be "Das Ereignis." See Heidegger, Beiträge , p. 77.

36. In this work, Heidegger consistently writes "Sein" as "Seyn" in order to emphasize that he is attempting to make a new beginning.

37. Heidegger, Beiträge , p. 3. See also ibid., p. 31.

38. Ibid., p. 3.

36. In this work, Heidegger consistently writes "Sein" as "Seyn" in order to emphasize that he is attempting to make a new beginning.

37. Heidegger, Beiträge , p. 3. See also ibid., p. 31.

38. Ibid., p. 3.

36. In this work, Heidegger consistently writes "Sein" as "Seyn" in order to emphasize that he is attempting to make a new beginning.

37. Heidegger, Beiträge , p. 3. See also ibid., p. 31.

38. Ibid., p. 3.

39. Heidegger does not strictly observe this convention prior to this text. So in the first series of Hölderlin lectures, where he is already beginning to make this distinction, he does not consistently maintain this linguistic distinction. See "Nachwort des Herausgebers" in Heidegger, Hölderlins Hymnen "Germanien" und "Der Rhein " (see chap. 3, n. 144), p. 295.

40. See Heidegger, Beiträge , §§ 3, 4, 7, 8, 10.

41. See ibid., §§ 35 and 39.

42. See ibid., §§ 20, 21, 22, 23, 24, 27, 28, 29, 30, 31.

43. See ibid., §§ 43, 44, 45, 46, 47, 48, 49.

40. See Heidegger, Beiträge , §§ 3, 4, 7, 8, 10.

41. See ibid., §§ 35 and 39.

42. See ibid., §§ 20, 21, 22, 23, 24, 27, 28, 29, 30, 31.

43. See ibid., §§ 43, 44, 45, 46, 47, 48, 49.

40. See Heidegger, Beiträge , §§ 3, 4, 7, 8, 10.

41. See ibid., §§ 35 and 39.

42. See ibid., §§ 20, 21, 22, 23, 24, 27, 28, 29, 30, 31.

43. See ibid., §§ 43, 44, 45, 46, 47, 48, 49.

40. See Heidegger, Beiträge , §§ 3, 4, 7, 8, 10.

41. See ibid., §§ 35 and 39.

42. See ibid., §§ 20, 21, 22, 23, 24, 27, 28, 29, 30, 31.

43. See ibid., §§ 43, 44, 45, 46, 47, 48, 49.

44. Michael Zimmerman emphasizes its fugue-like character in his review of it in the Times Literary Supplement , 16-22 March 1990, p. 295.

45. See Beiträge , p. 132. The concept of enframing is prominent in the later discussion on technology. See in particular "The Question concerning Technology," in Heidegger, The Question concerning Technology and Other Essays (see chap. 3, n. 56).

46. Heidegger, Beiträge , p. 407. It is difficult to translate this passage since Heidegger here avails himself of two terms, namely " Zirkel " and " Kreis, " where English has only the single word "circle."

47. See Heidegger, Beiträge , pp. 408-409.

48. This section is 103 pages long, in a book 510 pages in length.

49. See Heidegger, Beiträge , p. 5.

50. See ibid., p. 6.

51. See ibid., p. 7.

52. Ibid., p. 8.

53. Ibid., p. 10.

54. See ibid., p. 11.

55. Ibid., p. 31.

56. See ibid., p. 32.

49. See Heidegger, Beiträge , p. 5.

50. See ibid., p. 6.

51. See ibid., p. 7.

52. Ibid., p. 8.

53. Ibid., p. 10.

54. See ibid., p. 11.

55. Ibid., p. 31.

56. See ibid., p. 32.

49. See Heidegger, Beiträge , p. 5.

50. See ibid., p. 6.

51. See ibid., p. 7.

52. Ibid., p. 8.

53. Ibid., p. 10.

54. See ibid., p. 11.

55. Ibid., p. 31.

56. See ibid., p. 32.

49. See Heidegger, Beiträge , p. 5.

50. See ibid., p. 6.

51. See ibid., p. 7.

52. Ibid., p. 8.

53. Ibid., p. 10.

54. See ibid., p. 11.

55. Ibid., p. 31.

56. See ibid., p. 32.

49. See Heidegger, Beiträge , p. 5.

50. See ibid., p. 6.

51. See ibid., p. 7.

52. Ibid., p. 8.

53. Ibid., p. 10.

54. See ibid., p. 11.

55. Ibid., p. 31.

56. See ibid., p. 32.

49. See Heidegger, Beiträge , p. 5.

50. See ibid., p. 6.

51. See ibid., p. 7.

52. Ibid., p. 8.

53. Ibid., p. 10.

54. See ibid., p. 11.

55. Ibid., p. 31.

56. See ibid., p. 32.

49. See Heidegger, Beiträge , p. 5.

50. See ibid., p. 6.

51. See ibid., p. 7.

52. Ibid., p. 8.

53. Ibid., p. 10.

54. See ibid., p. 11.

55. Ibid., p. 31.

56. See ibid., p. 32.

49. See Heidegger, Beiträge , p. 5.

50. See ibid., p. 6.

51. See ibid., p. 7.

52. Ibid., p. 8.

53. Ibid., p. 10.

54. See ibid., p. 11.

55. Ibid., p. 31.

56. See ibid., p. 32.

57. Heidegger, Being and Time , § 45, p. 274.

58. See Heidegger, Beiträge , p. 35. One of Heidegger's problems in the transition to a new beginning is to find a way to reconceptualize his basic distinctions from Being and Time . Slightly earlier, in the initial Hölderlin lecture series, he describes care as the metaphysical basic essence of Dasein. See Heidegger, Hölderlins Hymnen "Germanien" und "Der Rhein, " p. 281.

59. Heidegger, Beiträge , p. 52.

60. See Frederick Engels, Ludwig Feuerbach and the Outcome of Classical German Philosophy , ed. C. P. Dutt (New York: International Publishers, 1941).

61. Heidegger, Beiträge , p. 59.

62. Ibid., p. 65.

63. Ibid., p. 76.

64. See ibid., p. 75.

65. Ibid., p. 85.

66. Ibid., p. 93.

67. Ibid., p. 94.

68. Ibid., p. 95.

61. Heidegger, Beiträge , p. 59.

62. Ibid., p. 65.

63. Ibid., p. 76.

64. See ibid., p. 75.

65. Ibid., p. 85.

66. Ibid., p. 93.

67. Ibid., p. 94.

68. Ibid., p. 95.

61. Heidegger, Beiträge , p. 59.

62. Ibid., p. 65.

63. Ibid., p. 76.

64. See ibid., p. 75.

65. Ibid., p. 85.

66. Ibid., p. 93.

67. Ibid., p. 94.

68. Ibid., p. 95.

61. Heidegger, Beiträge , p. 59.

62. Ibid., p. 65.

63. Ibid., p. 76.

64. See ibid., p. 75.

65. Ibid., p. 85.

66. Ibid., p. 93.

67. Ibid., p. 94.

68. Ibid., p. 95.

61. Heidegger, Beiträge , p. 59.

62. Ibid., p. 65.

63. Ibid., p. 76.

64. See ibid., p. 75.

65. Ibid., p. 85.

66. Ibid., p. 93.

67. Ibid., p. 94.

68. Ibid., p. 95.

61. Heidegger, Beiträge , p. 59.

62. Ibid., p. 65.

63. Ibid., p. 76.

64. See ibid., p. 75.

65. Ibid., p. 85.

66. Ibid., p. 93.

67. Ibid., p. 94.

68. Ibid., p. 95.

61. Heidegger, Beiträge , p. 59.

62. Ibid., p. 65.

63. Ibid., p. 76.

64. See ibid., p. 75.

65. Ibid., p. 85.

66. Ibid., p. 93.

67. Ibid., p. 94.

68. Ibid., p. 95.

61. Heidegger, Beiträge , p. 59.

62. Ibid., p. 65.

63. Ibid., p. 76.

64. See ibid., p. 75.

65. Ibid., p. 85.

66. Ibid., p. 93.

67. Ibid., p. 94.

68. Ibid., p. 95.

69. Vietta's overly selective effort to discuss this theme merely in terms of the second part of the Beiträge means that in effect he takes the part for the whole. The inevitable result is a distortion of Heidegger's understanding of National Socialism in this work. See Vietta, Heideggers Kritik am Nationalsozialismus und an der Technik , chap. 5, pp. 69-94, esp. p. 72.

70. See "Rectoral Address—Facts and Thoughts" (chap. 2, n. 115). p. 490.

71. See Heidegger, Beiträge , § 273, "Geschichte," p. 493: "Blur und Rasse werden zu Trägern der Geschichte." For Heidegger's distinction between history and historicality, see Heidegger, Being and Time , part 2, chap. 5, "Temporality and Historicality."

72. According to Vietta, who has had access to the manuscript material conserved in the Heidegger Archives at Marbach, when the material becomes accessible it will be seen that Heidegger was deeply ashamed of what he had done. See Vietta, Heideggers Kritik am Nationalsozialismus und an der Technik , p. 101. This point is confirmed indirectly by a letter from Heidegger to Jaspers in which the following passage occurs: "Ich bin seit 1935 nicht deshalb nicht mehr in Ihr Haus gekommen, weil dort eine jüdische Frau wohnte, sondern weil ich mich einfach schämte. " See Letter 141, Heidegger to Jaspers, Freiburg i.B., 7 March 1950, in Briefwechsel 1920-1963 (see chap. 2, n. 27), p. 196; Heidegger's emphases.

73. In the appendix to this lecture, in the published version, after a reference to Descartes's supposedly anthropological approach, Heidegger writes: "Through this, the intellectual situation finds some clarification, while the laborious fabrications of such absurd off-shoots as the national-socialist philosophies produce nothing but confusion." Heidegger, The Question concerning Technology and Other Essays , p. 140. Vietta refers to a passage present in the handwrit-

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ten manuscript in which Heidegger objects to the approach taken in the Rekoratsrede . See Vietta, Heideggers Kritik am Nationalsozialismus und an der Technik , p. 32. But it is important to see that Heidegger does not criticize his earlier adherence to Nazism; rather, from the vantage point of the other beginning he is now critical of his earlier philosophical commitment to a "philosophically" unacceptable form of theory.

74. See Martin Heidegger, "Anmerkungen zu Karl Jaspers 'Psychologie der Weltanschauungen' (1919/21)," in Gesamtausgabe , vol. 9, Wegmarken , ed. F. W. yon Herrmann (Frankfurt a.M.: Vittorio Klostermann, 1976), pp. 1-44. For Jaspers's response to Heidegger's criticism, see "Vorwort zur dritten Auflage (1925)," cited ibid., pp. 481-482.

73. In the appendix to this lecture, in the published version, after a reference to Descartes's supposedly anthropological approach, Heidegger writes: "Through this, the intellectual situation finds some clarification, while the laborious fabrications of such absurd off-shoots as the national-socialist philosophies produce nothing but confusion." Heidegger, The Question concerning Technology and Other Essays , p. 140. Vietta refers to a passage present in the handwrit-

ten manuscript in which Heidegger objects to the approach taken in the Rekoratsrede . See Vietta, Heideggers Kritik am Nationalsozialismus und an der Technik , p. 32. But it is important to see that Heidegger does not criticize his earlier adherence to Nazism; rather, from the vantage point of the other beginning he is now critical of his earlier philosophical commitment to a "philosophically" unacceptable form of theory.

74. See Martin Heidegger, "Anmerkungen zu Karl Jaspers 'Psychologie der Weltanschauungen' (1919/21)," in Gesamtausgabe , vol. 9, Wegmarken , ed. F. W. yon Herrmann (Frankfurt a.M.: Vittorio Klostermann, 1976), pp. 1-44. For Jaspers's response to Heidegger's criticism, see "Vorwort zur dritten Auflage (1925)," cited ibid., pp. 481-482.

75. See Heidegger, The Basic Problems of Phenomenology , trans. Hofstadter (see chap. 4, n. 56), § 2, p. 7.

76. Heidegger is, of course, not the only philosophical critic of the Nazi worldview. For another criticism, from the perspective of orthodox Marxism, see Lukács, The Destruction of Reason (see chap. 4, n. 134), esp. chap. 7, part 5: "The 'National-Socialist Philosophy' ["national-sozialistische Weltanschauung"] as the demagogic synthesis of German imperialist philosophy," pp. 714-764. There is a striking difference in the ways that the Marxist Lukács and the Nazi Heidegger analyze the same phenomenon. The former sees the philosophy of the worldview as the result of the rise of irrationalism due ultimately to the capitalist form of political economy, whereas the latter attributes it to the age of metaphysics and hence ultimately to Being.

77. Heidegger, Beiträge , p. 25.

78. Ibid.

79. Ibid., p. 26.

77. Heidegger, Beiträge , p. 25.

78. Ibid.

79. Ibid., p. 26.

77. Heidegger, Beiträge , p. 25.

78. Ibid.

79. Ibid., p. 26.

80. See Heidegger, Hölderlins Hymnen "Germanien" und "Der Rhein, " p. 1.

81. See Heidegger, Beiträge , § 45, "Die Entscheidung," pp. 96-99.

82. Heidegger, Beiträge , p. 96.

83. There is a clear analogy between Heidegger's view of the historical conditions under which individuals become a people and the later Sartre's view of the revolutionary situation, or groupe-en-fusion . See Sartre, Critique de la raison dialectique (see chap. 2, n. 160).

84. Heidegger, Beiträge , p. 97.

85. See ibid., § 56: "The lasting nature [das Währen] of the abandonment of Being [Seinsverlassenheit] in the hidden way of the forgetfulness of Being [Seinsvergessenheit]," pp. 116-119.

86. Ibid., pp. 116-117. The observation that Seiende is subordinate to Seyn shows that in the remark on the prevailing understanding of Being ( das herrschende Seinsverständnis ) Heidegger does not have in mind something as concrete as National Socialism. Rather, he is referring to the continued rule of the first beginning, itself a consequence of the age of metaphysics, whereas his aim is to progress beyond this initial stage to the other beginning beyond metaphysics.

87. See Ibid., pp. 117-119.

88. Ibid., p. 117.

84. Heidegger, Beiträge , p. 97.

85. See ibid., § 56: "The lasting nature [das Währen] of the abandonment of Being [Seinsverlassenheit] in the hidden way of the forgetfulness of Being [Seinsvergessenheit]," pp. 116-119.

86. Ibid., pp. 116-117. The observation that Seiende is subordinate to Seyn shows that in the remark on the prevailing understanding of Being ( das herrschende Seinsverständnis ) Heidegger does not have in mind something as concrete as National Socialism. Rather, he is referring to the continued rule of the first beginning, itself a consequence of the age of metaphysics, whereas his aim is to progress beyond this initial stage to the other beginning beyond metaphysics.

87. See Ibid., pp. 117-119.

88. Ibid., p. 117.

84. Heidegger, Beiträge , p. 97.

85. See ibid., § 56: "The lasting nature [das Währen] of the abandonment of Being [Seinsverlassenheit] in the hidden way of the forgetfulness of Being [Seinsvergessenheit]," pp. 116-119.

86. Ibid., pp. 116-117. The observation that Seiende is subordinate to Seyn shows that in the remark on the prevailing understanding of Being ( das herrschende Seinsverständnis ) Heidegger does not have in mind something as concrete as National Socialism. Rather, he is referring to the continued rule of the first beginning, itself a consequence of the age of metaphysics, whereas his aim is to progress beyond this initial stage to the other beginning beyond metaphysics.

87. See Ibid., pp. 117-119.

88. Ibid., p. 117.

84. Heidegger, Beiträge , p. 97.

85. See ibid., § 56: "The lasting nature [das Währen] of the abandonment of Being [Seinsverlassenheit] in the hidden way of the forgetfulness of Being [Seinsvergessenheit]," pp. 116-119.

86. Ibid., pp. 116-117. The observation that Seiende is subordinate to Seyn shows that in the remark on the prevailing understanding of Being ( das herrschende Seinsverständnis ) Heidegger does not have in mind something as concrete as National Socialism. Rather, he is referring to the continued rule of the first beginning, itself a consequence of the age of metaphysics, whereas his aim is to progress beyond this initial stage to the other beginning beyond metaphysics.

87. See Ibid., pp. 117-119.

88. Ibid., p. 117.

84. Heidegger, Beiträge , p. 97.

85. See ibid., § 56: "The lasting nature [das Währen] of the abandonment of Being [Seinsverlassenheit] in the hidden way of the forgetfulness of Being [Seinsvergessenheit]," pp. 116-119.

86. Ibid., pp. 116-117. The observation that Seiende is subordinate to Seyn shows that in the remark on the prevailing understanding of Being ( das herrschende Seinsverständnis ) Heidegger does not have in mind something as concrete as National Socialism. Rather, he is referring to the continued rule of the first beginning, itself a consequence of the age of metaphysics, whereas his aim is to progress beyond this initial stage to the other beginning beyond metaphysics.

87. See Ibid., pp. 117-119.

88. Ibid., p. 117.

89. It is possible that Heidegger's objection to a supposed insensitivity to the ambiguous character of experience is a distant echo of his initial phenomenological fascination with Franz Brentano's dissertation on the manifold forms of being in Aristotle, "Von der mannigfachen Bedeutung des Seienden nach Aristoteles." For Heidegger's later description of the importance of his reading of Brentano's dissertation for Being and Time , see Martin Heidegger, in Sitzungsberichte der Heidelberger Akademie der Wissenschaften , 1957/58:20f., quoted in Ott, Martin Heidegger (see Introd., n. 4), p. 54.

90. According to Pechman, Rosenberg was highly dismayed to learn at the Nuremberg trials that the "Nazi-Bonzen" had not in fact read his work. See Laugstien, Philosophieverhältnisse (see chap. 2, n. 25), p. 51.

91. See Heidegger, Beiträge , § 69, "Das Erlebnis und die Anthropologie," pp. 134-135.

92. Ibid., p. 134.

91. See Heidegger, Beiträge , § 69, "Das Erlebnis und die Anthropologie," pp. 134-135.

92. Ibid., p. 134.

93. It is also possible that Heidegger's objection is directed against contemporary thinkers who attempted to combine the National Socialist worldview with an anthropological perspective, such as Rothacker and especially Gehlen. See Haug, Deutsche Philosophen 1933 (see chap. 2, n. 25), pp. 137 and 188-218.

94. See Heidegger, Beiträge , § 72, "Der Nihilismus," pp. 138-141.

95. Ibid., p. 139.

96. See ibid., pp. 141-143.

97. Ibid., p. 142.

98. See ibid., p. 208.

99. See ibid., § 110, pp. 208-222.

100. See ibid., pp. 218-219. The significance of the rejection of biologism here is unclear. It might refer to the Nazi insistence on race, or it might refer to Nietzsche's biological interpretation of knowledge.

94. See Heidegger, Beiträge , § 72, "Der Nihilismus," pp. 138-141.

95. Ibid., p. 139.

96. See ibid., pp. 141-143.

97. Ibid., p. 142.

98. See ibid., p. 208.

99. See ibid., § 110, pp. 208-222.

100. See ibid., pp. 218-219. The significance of the rejection of biologism here is unclear. It might refer to the Nazi insistence on race, or it might refer to Nietzsche's biological interpretation of knowledge.

94. See Heidegger, Beiträge , § 72, "Der Nihilismus," pp. 138-141.

95. Ibid., p. 139.

96. See ibid., pp. 141-143.

97. Ibid., p. 142.

98. See ibid., p. 208.

99. See ibid., § 110, pp. 208-222.

100. See ibid., pp. 218-219. The significance of the rejection of biologism here is unclear. It might refer to the Nazi insistence on race, or it might refer to Nietzsche's biological interpretation of knowledge.

94. See Heidegger, Beiträge , § 72, "Der Nihilismus," pp. 138-141.

95. Ibid., p. 139.

96. See ibid., pp. 141-143.

97. Ibid., p. 142.

98. See ibid., p. 208.

99. See ibid., § 110, pp. 208-222.

100. See ibid., pp. 218-219. The significance of the rejection of biologism here is unclear. It might refer to the Nazi insistence on race, or it might refer to Nietzsche's biological interpretation of knowledge.

94. See Heidegger, Beiträge , § 72, "Der Nihilismus," pp. 138-141.

95. Ibid., p. 139.

96. See ibid., pp. 141-143.

97. Ibid., p. 142.

98. See ibid., p. 208.

99. See ibid., § 110, pp. 208-222.

100. See ibid., pp. 218-219. The significance of the rejection of biologism here is unclear. It might refer to the Nazi insistence on race, or it might refer to Nietzsche's biological interpretation of knowledge.

94. See Heidegger, Beiträge , § 72, "Der Nihilismus," pp. 138-141.

95. Ibid., p. 139.

96. See ibid., pp. 141-143.

97. Ibid., p. 142.

98. See ibid., p. 208.

99. See ibid., § 110, pp. 208-222.

100. See ibid., pp. 218-219. The significance of the rejection of biologism here is unclear. It might refer to the Nazi insistence on race, or it might refer to Nietzsche's biological interpretation of knowledge.

94. See Heidegger, Beiträge , § 72, "Der Nihilismus," pp. 138-141.

95. Ibid., p. 139.

96. See ibid., pp. 141-143.

97. Ibid., p. 142.

98. See ibid., p. 208.

99. See ibid., § 110, pp. 208-222.

100. See ibid., pp. 218-219. The significance of the rejection of biologism here is unclear. It might refer to the Nazi insistence on race, or it might refer to Nietzsche's biological interpretation of knowledge.

101. Heidegger, Beiträge , p. 219. There is an obvious similarity between this passage and Heidegger's claim in the article on the rectorate that through Nietzsche's metaphysics, as interpreted by Jünger, one is able to see and foresee the history and present day of the Western world. See "Rectoral Address—Facts and Thoughts," p. 484.

102. Heidegger, Beiträge , p. 219.

103. See ibid., part 5, a) "Da-sein und Seinsentwurf," §§ 168-186, and b) "Das Da-sein," §§ 187-203, pp. 293-326.

104. See ibid., § 194, "Der Mensch und das Da-sein," pp. 317-318.

105. See ibid., § 195, "Da-sein und Mensch," p. 318.

106. Ibid., § 196, "Da-sein und Volk," p. 319.

102. Heidegger, Beiträge , p. 219.

103. See ibid., part 5, a) "Da-sein und Seinsentwurf," §§ 168-186, and b) "Das Da-sein," §§ 187-203, pp. 293-326.

104. See ibid., § 194, "Der Mensch und das Da-sein," pp. 317-318.

105. See ibid., § 195, "Da-sein und Mensch," p. 318.

106. Ibid., § 196, "Da-sein und Volk," p. 319.

102. Heidegger, Beiträge , p. 219.

103. See ibid., part 5, a) "Da-sein und Seinsentwurf," §§ 168-186, and b) "Das Da-sein," §§ 187-203, pp. 293-326.

104. See ibid., § 194, "Der Mensch und das Da-sein," pp. 317-318.

105. See ibid., § 195, "Da-sein und Mensch," p. 318.

106. Ibid., § 196, "Da-sein und Volk," p. 319.

102. Heidegger, Beiträge , p. 219.

103. See ibid., part 5, a) "Da-sein und Seinsentwurf," §§ 168-186, and b) "Das Da-sein," §§ 187-203, pp. 293-326.

104. See ibid., § 194, "Der Mensch und das Da-sein," pp. 317-318.

105. See ibid., § 195, "Da-sein und Mensch," p. 318.

106. Ibid., § 196, "Da-sein und Volk," p. 319.

102. Heidegger, Beiträge , p. 219.

103. See ibid., part 5, a) "Da-sein und Seinsentwurf," §§ 168-186, and b) "Das Da-sein," §§ 187-203, pp. 293-326.

104. See ibid., § 194, "Der Mensch und das Da-sein," pp. 317-318.

105. See ibid., § 195, "Da-sein und Mensch," p. 318.

106. Ibid., § 196, "Da-sein und Volk," p. 319.

107. See Heidegger, Being and Time , § 29: "Being-there as State-of-mind [Stimmung]." pp. 172-179, etc.

108. Heidegger, Beiträge , p. 319. It does not seem possible to reproduce gracefully in English Heidegger's play in German on the distinctions between bilden and verbilden in this passage.

109. See ibid., part 7, "Der letzte Gott," §§ 253-256, pp. 405-416.

110. See ibid., part 6: "Die Zu-künftigen," §§ 248-252, pp. 396-401: § 251, "Das Wesen des Volkes und Da-sein," and § 252, "Das Da-sein und die Zukünftigen des letzten Gottes."

111. See ibid., § 256. p. 411. The reference to the "last god" in Heidegger's antifoundationalist approach is consistent with the earlier adumbration of nihilism in the Rektoratsrede and elsewhere on the basis of Nietzsche's assertion that God is dead.

112. See ibid., § 248, p. 395.

113. See ibid., § 250, p. 396.

114. See ibid., § 251, "Das Wesen des Volkes und Da-sein," pp. 398-399. This view appears earlier in ibid., § 196, p. 319.

108. Heidegger, Beiträge , p. 319. It does not seem possible to reproduce gracefully in English Heidegger's play in German on the distinctions between bilden and verbilden in this passage.

109. See ibid., part 7, "Der letzte Gott," §§ 253-256, pp. 405-416.

110. See ibid., part 6: "Die Zu-künftigen," §§ 248-252, pp. 396-401: § 251, "Das Wesen des Volkes und Da-sein," and § 252, "Das Da-sein und die Zukünftigen des letzten Gottes."

111. See ibid., § 256. p. 411. The reference to the "last god" in Heidegger's antifoundationalist approach is consistent with the earlier adumbration of nihilism in the Rektoratsrede and elsewhere on the basis of Nietzsche's assertion that God is dead.

112. See ibid., § 248, p. 395.

113. See ibid., § 250, p. 396.

114. See ibid., § 251, "Das Wesen des Volkes und Da-sein," pp. 398-399. This view appears earlier in ibid., § 196, p. 319.

108. Heidegger, Beiträge , p. 319. It does not seem possible to reproduce gracefully in English Heidegger's play in German on the distinctions between bilden and verbilden in this passage.

109. See ibid., part 7, "Der letzte Gott," §§ 253-256, pp. 405-416.

110. See ibid., part 6: "Die Zu-künftigen," §§ 248-252, pp. 396-401: § 251, "Das Wesen des Volkes und Da-sein," and § 252, "Das Da-sein und die Zukünftigen des letzten Gottes."

111. See ibid., § 256. p. 411. The reference to the "last god" in Heidegger's antifoundationalist approach is consistent with the earlier adumbration of nihilism in the Rektoratsrede and elsewhere on the basis of Nietzsche's assertion that God is dead.

112. See ibid., § 248, p. 395.

113. See ibid., § 250, p. 396.

114. See ibid., § 251, "Das Wesen des Volkes und Da-sein," pp. 398-399. This view appears earlier in ibid., § 196, p. 319.

108. Heidegger, Beiträge , p. 319. It does not seem possible to reproduce gracefully in English Heidegger's play in German on the distinctions between bilden and verbilden in this passage.

109. See ibid., part 7, "Der letzte Gott," §§ 253-256, pp. 405-416.

110. See ibid., part 6: "Die Zu-künftigen," §§ 248-252, pp. 396-401: § 251, "Das Wesen des Volkes und Da-sein," and § 252, "Das Da-sein und die Zukünftigen des letzten Gottes."

111. See ibid., § 256. p. 411. The reference to the "last god" in Heidegger's antifoundationalist approach is consistent with the earlier adumbration of nihilism in the Rektoratsrede and elsewhere on the basis of Nietzsche's assertion that God is dead.

112. See ibid., § 248, p. 395.

113. See ibid., § 250, p. 396.

114. See ibid., § 251, "Das Wesen des Volkes und Da-sein," pp. 398-399. This view appears earlier in ibid., § 196, p. 319.

108. Heidegger, Beiträge , p. 319. It does not seem possible to reproduce gracefully in English Heidegger's play in German on the distinctions between bilden and verbilden in this passage.

109. See ibid., part 7, "Der letzte Gott," §§ 253-256, pp. 405-416.

110. See ibid., part 6: "Die Zu-künftigen," §§ 248-252, pp. 396-401: § 251, "Das Wesen des Volkes und Da-sein," and § 252, "Das Da-sein und die Zukünftigen des letzten Gottes."

111. See ibid., § 256. p. 411. The reference to the "last god" in Heidegger's antifoundationalist approach is consistent with the earlier adumbration of nihilism in the Rektoratsrede and elsewhere on the basis of Nietzsche's assertion that God is dead.

112. See ibid., § 248, p. 395.

113. See ibid., § 250, p. 396.

114. See ibid., § 251, "Das Wesen des Volkes und Da-sein," pp. 398-399. This view appears earlier in ibid., § 196, p. 319.

108. Heidegger, Beiträge , p. 319. It does not seem possible to reproduce gracefully in English Heidegger's play in German on the distinctions between bilden and verbilden in this passage.

109. See ibid., part 7, "Der letzte Gott," §§ 253-256, pp. 405-416.

110. See ibid., part 6: "Die Zu-künftigen," §§ 248-252, pp. 396-401: § 251, "Das Wesen des Volkes und Da-sein," and § 252, "Das Da-sein und die Zukünftigen des letzten Gottes."

111. See ibid., § 256. p. 411. The reference to the "last god" in Heidegger's antifoundationalist approach is consistent with the earlier adumbration of nihilism in the Rektoratsrede and elsewhere on the basis of Nietzsche's assertion that God is dead.

112. See ibid., § 248, p. 395.

113. See ibid., § 250, p. 396.

114. See ibid., § 251, "Das Wesen des Volkes und Da-sein," pp. 398-399. This view appears earlier in ibid., § 196, p. 319.

108. Heidegger, Beiträge , p. 319. It does not seem possible to reproduce gracefully in English Heidegger's play in German on the distinctions between bilden and verbilden in this passage.

109. See ibid., part 7, "Der letzte Gott," §§ 253-256, pp. 405-416.

110. See ibid., part 6: "Die Zu-künftigen," §§ 248-252, pp. 396-401: § 251, "Das Wesen des Volkes und Da-sein," and § 252, "Das Da-sein und die Zukünftigen des letzten Gottes."

111. See ibid., § 256. p. 411. The reference to the "last god" in Heidegger's antifoundationalist approach is consistent with the earlier adumbration of nihilism in the Rektoratsrede and elsewhere on the basis of Nietzsche's assertion that God is dead.

112. See ibid., § 248, p. 395.

113. See ibid., § 250, p. 396.

114. See ibid., § 251, "Das Wesen des Volkes und Da-sein," pp. 398-399. This view appears earlier in ibid., § 196, p. 319.

115. See Heidegger, Being and Time , § 26, p. 159.

116. Heidegger, Beiträge , pp. 398-399.

117. Ibid., p. 399.

116. Heidegger, Beiträge , pp. 398-399.

117. Ibid., p. 399.

118. See Kant, Immanuel Kant's Critique of Pure Reason , trans. Smith (see chap. 1, n. 12), B 867, p. 658.

119. See Heidegger, Beiträge , § 252, pp. 399-401.

120. Ibid., p. 399.

119. See Heidegger, Beiträge , § 252, pp. 399-401.

120. Ibid., p. 399.

121. Marx's view of the difference between human prehistory and human history, which will begin when the transition from capitalism to communism has been undertaken, is developed in a number of places, for instance in the third of the "Paris Manuscripts of 1844." See Marx, Early Writings (see chap. 2, n. 130), pp. 135-144. For Heidegger's clear statement of a similar view, see Heidegger, Beiträge , § 273, p. 492: "Bisher war der Mensch noch niemals geschichtlich."

122. See Heidegger, Beiträge , part 8, "Das Seyn," § 275, "Das Seiende," pp. 495-497.

123. See ibid., § 274, "Das Seiende und die Berechnung," pp. 494-495.

124. Ibid., p. 496. " Verklärung " normally means "Erhöhung ins Über-erdische" as Christ is said to have been raised up.

122. See Heidegger, Beiträge , part 8, "Das Seyn," § 275, "Das Seiende," pp. 495-497.

123. See ibid., § 274, "Das Seiende und die Berechnung," pp. 494-495.

124. Ibid., p. 496. " Verklärung " normally means "Erhöhung ins Über-erdische" as Christ is said to have been raised up.

122. See Heidegger, Beiträge , part 8, "Das Seyn," § 275, "Das Seiende," pp. 495-497.

123. See ibid., § 274, "Das Seiende und die Berechnung," pp. 494-495.

124. Ibid., p. 496. " Verklärung " normally means "Erhöhung ins Über-erdische" as Christ is said to have been raised up.

125. Vietta, who has to date provided the most extensive philosophical defense of Heidegger's supposed turn away from Nazism, writes in a summary passage of his view: "Als Gesamtergebnis kann festgehalten werden: der von Habermas und anderen vorgebrachte Vorwurf einer gleichbleibenden Nähe Heideggers zum Faschismus ist nicht haltbar. Der Vorwurf ist durch die Texte widerlegt." Vietta, Heideggers Kritik am Nationalsozialismus und an der Technik , p. 46. Since Vietta states his case in terms of an unchanged relation to Nazism, he would be correct if in this and later texts Heidegger's link to National Socialism were in fact strengthened.

126. For a different analysis, which attributes a deep personal shame to Heidegger because of his silence but fails otherwise to explain the existence of that silence, see Vietta, Heideggers Kritik am Nationalsozialismus und an der Technik , pp. 101-103. For still another reading, which connects silence to "the antique tradition of secret and mystery," for instance in Plato's Seventh Letter, see Gerald L. Bruns, Heidegger's Language, Truth, and Poetry: Estrangements in the Later Writings (New Haven and London: Yale University Press, 1989), pp. 52-53.

127. On the problem of silence as in itself problematic, see Nadezhda Mandeistam, Hope against Hope: A Memoir (New York, 1976). p. 43, cited in Fritz Stern, Dreams and Delusions: National Socialism in the Drama of the German Past (New York: Vintage, 1989), p. 146: "Silence is the real crime against humanity." An analogous point is developed by Levinas. See Emmanuel Levinas, "As If Consenting to Horror," Critical Inquiry 15, no. 2 (Winter 1989): 485-489.

128. See Heidegger, Being and Time , § 34: "Being-there and Discourse. Language," p. 204.

129. Heidegger, Being and Time , § 34, p. 208. "He who never says anything cannot keep silent at any given moment. Keeping silent authentically is possible only in genuine discourse."

130. Ibid., § 60, "The Existential Structure of the Authentic Potentiality-for-Being Which Is Attested in the Conscience," p. 342. "In the appeal Dasein gives itself to understand its ownmost potentiality-for-Being. This calling is a therefore a keeping-silent."

129. Heidegger, Being and Time , § 34, p. 208. "He who never says anything cannot keep silent at any given moment. Keeping silent authentically is possible only in genuine discourse."

130. Ibid., § 60, "The Existential Structure of the Authentic Potentiality-for-Being Which Is Attested in the Conscience," p. 342. "In the appeal Dasein gives itself to understand its ownmost potentiality-for-Being. This calling is a therefore a keeping-silent."

131. See Heidegger, Hölderlins Hymnen "Germanien" und "Der Rhein," p . 70.

132. See ibid., p. 218.

131. See Heidegger, Hölderlins Hymnen "Germanien" und "Der Rhein," p . 70.

132. See ibid., p. 218.

133. See Heidegger, The Eternal Recurrence of the Same (see chap. 4, n. 38), p. 208: "Supremely thoughtful utterance does not consist simply in growing taciturn when it is a matter of saying what is properly to be said; it consists in saying the matter in such a way that it is named in nonsaying. The utterance of thinking is a telling silence."

134. A similar view was apparently held by others as well at the time. For instance, the Russian philosopher Keyserling, of Baltic extraction, who, like Heidegger, rejected Nazi biologism, and took a more cosmopolitan point of view, shared Heidegger's fascination with Hitler. In an article published in 1933, in which he stressed the importance of Gleichschaltung , which Heidegger carried out in the university, Keyserling emphasized the importance of silence: "Auch das Schweigen ist ein positives; in Zeiten allgemeiner Lautheit verkörpert es sogar sehr grosse Macht. Und wem das Schweigen schwer fällt,—nun, der wächst desto mehr innerlich, je schwerer er es hat. In jedem Fall aber zwingt das Dasein echter anderer Überzeugung diejenigen, die als Nationalsozialisten überzeugt sind, allen lebendigen Kräften Deutschlands Rechnung zu tragen. Denn Deutschlands endgültiger neuer Zustand wird ... dem Gleichgewicht aller Kräfte entsprechen und nicht irgendeine vorausgesetzte Theorie verwirk-lichen." Graf Hermann Keyserling, "Gleichschaltung und Zusammenhang," Der Weg zur Vollendung: Mitteilungen der Schule der Weisheir 22:7, cited in Laugstien, Philosophieverhältnisse , p. 154.

135. See Heidegger, Beiträge , part 1, "Vorblick," § 37, "Das Seyn und seine Erschweigung (die Sigetik)," pp. 78-79, and § 38, "Die Erschweigung," pp. 79-80.

136. See Liddell and Scott, A Greek-English Lexicon (see chap. 2, n. 142), p. 1596.

137. See Heidegger, Beiträge , part 8, "Das Seyn," § 281, "Die Sprache (ihr Ursprung)," p. 510.

138. Ibid.

137. See Heidegger, Beiträge , part 8, "Das Seyn," § 281, "Die Sprache (ihr Ursprung)," p. 510.

138. Ibid.

139. See Ludwig Wittgenstein, Tractatus Logico-Philosophicus , trans. D. F. Pears and B. F. McGuinness, introd. Bertrand Russell (London: Routledge and Kegan Paul; New York: Humanities Press, 1961), proposition 7, p. 151.