Read the full-text online edition of Martin Heidegger: A Political Life (). One of the many virtues of Hugo Ott’s recent biography of Heidegger is the Ott characterizes Heidegger’s later religious views as a “broadly Protestant band. Hugo Ott · American Catholic Philosophical Quarterly 69 (2) () Martin Heidegger’s Thinking and Japanese Philosophy and From Martin.

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Thus the reader is left with the unfortunate impression that the dismissal of these men from their university posts after was particularly ignoble, and the fate of those who were not able to leave Germany particularly unjust: A professional historian of institutions, Ott works from an abundant array of sources. This was not always the case: Richardson in the early Sixties: From this arrogance — the forgetfulness of his own standards of Gelassenheit as a hermeneutic stance — arose his dismissive attitude towards his colleagues.

Heil Heidegger

The first and most important of these institutions is the Church. It cannot have been an easy book to write, and it is not an easy book to read.

However, Mr Jones may console himself: Unlike Mr Jones, I tried to be accurate in my translations from Heidegger, quoting his ontological question in the form in which it occurs on ogt first page of his most important work, Time and Being: On the contrary, it seems clear that the question which Heidegger constantly returned to was: Here, therefore, is something which strikes at the very life of his credibility as an interpreter.


Astonishingly, Mr Jones denies all this: This may all seem pedantic, but there is an important point lurking here. As Stern indicates, this problem — which Heidegger himself might have described as single-mindedness — seems to have been caused by character defects.

J.P. Stern reviews ‘Martin Heidegger’ by Hugo Ott · LRB 20 April

We academics have to put up with this sort of thing, of course. We bow before his fate.

I am thinking here, ottt example, of his remark upon the death of Max Scheler: What I was trying to demonstrate, however — and nothing that Professor Heidwgger has said has changed my mind on this point — was that Heidegger could only write of the event of Sein as he himself encountered it. Again, here we simply need to turn to what Heidegger himself actually wrote, on this occasion in a letter to Father W.

There came a point when we failed to keep up with these Joneses.

Hugo Ott & Allan Blunden, Martin Heidegger a Political Life – PhilPapers

I just happen to heidrgger a different understanding of how that event came to take place. He was far too subtle not to realise that others were also capable of such encounters and events, and thereby of bringing meaning to expression. I would like to respond to the charges contained in Professor J. The full text of this book review is only available to subscribers of the London Review of Books. The strength of the book lies in the presentation of a life against the background of all those clerical, academic and political institutions which Heidegger succeeded in dominating or failed to put to his use.


This is in no sense an intimate biography: But it seems to be true that later in his life he became more and more dictatorial, at precisely the time when he should have been more open.

When this takes place, the ontological difference between Sein and Dasein is understood as a relationship — rather than an arbitrary distinction — in which the meaning of human existence is revealed. He saw himself as a contributor to this tribal lineage, and associated his writings with it; his biographer reports on this powerful rural mystique, and is as far as I know the first author to do so fairly and soberly.

Martin Heidegger: A Political Life

It is not, by any stretch of the imagination, a form of Californian laissez faire. Sein is nothing like the Hegelian Geistor even the Christian God.

Contact us for rights and issues inquiries. I was pleased, at last, to get into your long-running debate about Heidegger Letters, 31 August. He does this when writing, not about Heidegger whose war experience turns out to have been markedly less heroic than he made outbut in praise of some of the colleagues among them Jews whom Heidegger calumniated. Does Heidegger really hhugo repeatedly, as Stern asserts, to the question: