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Download Heidegger. Les femmes, le nazisme et la philosophie by Alain Badiou, Barbara Cassin PDF

By Alain Badiou, Barbara Cassin

Heidegger est l’objet, ou l’enjeu, singulièrement en France, d’une polémique permanente. D’un côté ceux qui, installés dans le culte du Penseur, nient catégoriquement que quoi que ce soit, dans sa vie comme dans sa philosophie, ait entretenu un rapport quelconque avec le nazisme. De l’autre ceux pour qui Heidegger a été de half en half un idéologue du nazisme, voire l’inspirateur, aussi actif que mystery, de ses pires features, et, du coup, est totalement discrédité comme philosophe.

Barbara Cassin et Alain Badiou ont toujours pensé, à partir d’expériences personnelles et d’orientations de pensée singulièrement différentes, que cette polémique était mal centrée. Leur place, au fond très easy, est qu’il faut accepter le paradoxe suivant : oui, Heidegger a été un nazi, pas un nazi de première value, un nazi ordinaire, un petit bourgeois nazi de province.

Oui, Heidegger est sans aucun doute un des philosophes les plus importants du XXe siècle.

Ce texte, qui devait à l’origine introduire une édition de los angeles correspondance choisie d’Heidegger et de sa femme – un projet interdit par les ayants droit –, traite non seulement du paradoxe du grand philosophe égaré dans le nazisme, mais aussi d’un element très frappant de cette correspondance, à savoir le rapport du même grand philosophe aux femmes. A sa femme Elfride, naturellement, mais aussi à bien d’autres dont au cours de sa longue vie il a été l’amant. On a là une determine de couple tourmenté et indestructible, qui apparaît comme une réplique provinciale et allemande au couple Sartre-Beauvoir.

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Additional resources for Heidegger. Les femmes, le nazisme et la philosophie

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Certainly, as we have already seen, many of his contemporaries spotted this ambiguity even without benefit of any explicitly rhetorical analysis. Thus Prokhovnik’s discovery of deeper structural meanings in Leviathan does not seem to actually intrude all that much upon the overt or nearly overt message of the text, which she seems to readily accept. This is puzzling because Prokhovnik really does seem to offer ways of reading Leviathan that suggests the ability to access a metatextual level of reading and understanding.

And anyway, if this is really what he is doing, Hobbes makes a strange job of it. Strong suggests that it is even possible that Hobbes put his own face on top of the Leviathan’s image in the frontispiece. 28 In her response to Strong’s claims, Victoria Silver suggests that neither Hobbes nor Luther are as resistant to interpretation as Strong suggests. 29 Instead of Scripture being like computer manual and us needing simply to figure it out, Silver argues quite convincingly that for Hobbes we interpret because as human beings we must make some sense out of God’s impenetrability.

Here we see, in effect, Johnston himself acknowledging how rhetoric can transform the meaning of a text, making the second half of Leviathan not mean what it appears to at all. But how can we be sure that Johnston, in arguing for this reading, has not been captured by the “meaning” of the text that he has already decided is correct? Not unlike Prokhovnik, Johnston claims that the “rhetoric” of Leviathan favors the meaning of parts 1 and 2 at the expense of parts 3 and 4 or, perhaps more precisely, that parts 3 and 4 are important but only to the degree they subsume religion and lay the ground for accepting parts 1 and 2, which constitute the “real” meaning of Leviathan.

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