terça-feira, 1 de novembro de 2011

Letters from Vöegelin - Part 1

 Heidegger's Concealed Immanence

Heidegger’s transcendence is really a “concealed” immanence, which fails to “take seriously” those experiences of faith

in an ontic sense (faith for example in the sense of Martin Buber, as human entering into divine being through penetration of divine being into the soul). The philosopher has the task to explore the logos of being–a spiritual presentation of the universe–that does not deny the being that is given in the experiences of transcendence. If he does that, like Heidegger, then he is no longer a philosopher but an atheistic ideologe (emphasis added). 33

Again this theme picks up on an earlier statement made to Löwith in 1952

And it seems certain to me thatHeidegger is not a philosopher, but belongs to the “genus” of prophet, and within this genus, to the “species” “false prophet” . . . .

As you know, Plato called this type the philodoxos [lover of opinion] in order to distinguish it from the type of the philosophos [lover of wisdom].

In whatever terms a similar attempt at classification would turn out today, [it is certain] that world-immanent speculation can no more be philosophy than a sect that rejects original sin and thereby denies Christ his role as savior can be “Christian.” In short, I would have attacked in a rougher manner. On the other hand I was very pleased that you cast light on Heidegger’s Nazi period and did not just pass over it in polite silence.34

Heidegger, like so many in contemporary “philosophy” and social science, does not recognize the “reality to which we have access today through the vast development of the physical and historical sciences.” Heidegger also gets a pass that most would not as when Voegelin writes

Why should Heidegger have the privilege of impudently falsifying history [misinterpretation of Nietzsche’s concept of value] and only being gently criticized for it, when a doctoral candidate who did the same thing would fail his exams and be verbally abused for it?35

Voegelin goes further in 1969 by finally shutting the door:

“I believe indeed that the type of philosophy still represented by Heidegger is no longer compatible with our present state of knowledge concerning experiences, symbolic forms, and their development.” 36


1.The Collected Works of Eric Voegelin will be referred to in these notes by "CW" followed by the volume number. Thus Collected Works of Eric Voegelin, Selected Correspondence, 1950-1984 (2007), CW 30, will be referred to simply as CW 30.

2. CW 30, 112.
3. Dallmayr, Fred. 1993. The Other Heidegger. Ithaca: Cornell University Press., 2.
4. Hughes, Glenn. 1993. Mystery and Myth in the Philosophy of Eric Voegelin. Columbia and London: University of Missouri Press.
5. Walsh, David. 2002. “Editor’s Introduction.” In Anamnesis: On the Theory of History and Politics, trans. M.J. Hanak. Collected Works of Eric Voegelin, Vol. 6. Columbia and London: University of Missouri Press; CW 30.
6. Voegelin, Eric, Selected Correspondence, 1950-1984 (2007), CW 30, 766.
7. Ibid. 822.
8. Ibid. 682.
9. Ibid. 285-86..
10. Ibid. 286.
11. Ibid. 56.
12. Ibid. 111.
13. Id.
14. Ibid. 794
15. Ibid. 489-492.
16. Ibid. 491.
17. Ibid. 490.
18. Ibid. 634.
19. Ibid. 635.
20. Ibid. 634.
21. Ibid. 635.
22. Id.23. Id.
24. Ibid. 728.
25. Ibid. 128.
26. Heidegger, Martin. 1985. Schelling’s Treatise on the Essence of Human Freedom. trans. Joan Stambaugh. Athens, OH: Ohio University Press.

27. CW 30. 285.
28. Ibid. 665-66.
29. Ibid. 666.
30. Id.
31. Ibid. 178.
32. Ibid. 357. 1984. The Beginning and the Beyond. ed. Fred Lawrence. Chico, CA: Scholars Press.
33. Ibid. 178-79.
34. Ibid. 111-112.
35. Id.
36. Ibid. 635.   

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