Abstract
Heidegger’s question concerning technology was originally posed in lectures to the Club of Bremen. This essay considers the totalizing role of technology in Heidegger’s day and our own, including a discussion of radio and calling for a greater integration of Heidegger’s thinking and critical theory. Today’s media context and the increasing ecological pressures of our time may provide a way to think, once again, the related notions of event [Ereignis] and ownedness [Eigentlichkeit].
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Notes
- 1.
- 2.
“Heidegger. Rückfall ins Gestell,” Der Spiegel, 14: April 6, 1950.
- 3.
Ibid.
- 4.
The suspension of Heidegger’s right to teach was imposed 1945–1949 but Heidegger would not resume teaching until 1951, as Heidegger’s own comment on Richardson’s “Appendix” to his Heidegger: Through Phenomenology to Thought indicates, Richardson (1993), 678–679. The recommendation of a period of 5 years appears in Jaspers’ Gutachten but as Günter Figal has noted, among others like Rüdiger Safranski, the prohibition was indeed lifted as of 1949, although Heidegger would not officially “resume teaching until after assuming emeritus status in 1951.” In: Figal (2006), 38. See for an overview of relevant primary sources, Martin (1989).
- 5.
There is some ambiguity as to what might be meant by a Berufsverbot or Lehrverbot and the Spiegel article suggests that this refers to university as well as general or public lectures, such that Heidegger’s commemorative lecture Wozu Dichter?, presented in 1946 in honor of Rilke would/should also be counted as ‚lecturing.’
- 6.
Heidegger’s June 27, 1945 Beuron lecture “Die Armut,” is apotheosized by Lacoue-Labarthe in his introduction to Heidegger (2004).
- 7.
Here too, if we are counting the ways Heidegger might be considered as ‘teaching,’ one may also count a radio broadcast in 1951. Heidegger (1951); courtesy of Klett-Cotta und WDR.
- 8.
See Heidegger’s (1978 [1954]a, b).
- 9.
- 10.
- 11.
Heidegger, Bremen and Freiburg Lectures, as cited above.
- 12.
Instructively, the American tendency to fail to mention German and French scholarship on the topic of Heidegger’s philosophy of science and above all to exclude mention of work done by Kockelmans or Heelan, see for a recent instance, Heelan (2012) or Richardson as well as Seigfried in favor of voices supposed to be received (at the time the names mentioned in passing were Hesse, Lakatos, and Feyerabend, although the article’s actual citations were limited to Kuhn) characterizes Jack Caputo’s essay (1986). To be sure, Heidegger’s philosophy of science cannot be discussed apart from Heidegger’s engagement with Husserl and Kant and above all perhaps with Nietzsche. See for this context, Babich (2010a).
- 13.
Kockelmans and Kisiel (1970).
- 14.
Kockelmans (1985a).
- 15.
Kockelmans (1985b).
- 16.
See, again, in general, Babich, “Towards a Critical Philosophy of Science” and with specific reference to Heidegger, see Babich (2012, 159–192 and 2013b). In addition to Trish Glazebrook’s introductory overview: “Why Read Heidegger on Science?” in: Glazebrook, ed., Heidegger on Science, 13–26, see too in the same collection Richter, “Heidegger’s Theses Concerning the Question of the Foundations of the Sciences” (67–90) as well as important contributions by Heelan, “Carnap and Heidegger: Parting Ways in the Philosophy of Science” (113–130) as well as Ute Guzzoni “Gelassenheit: Beyond Technoscientific Thinking” (193–204) and Kiesel’s “A Supratheoretical PreScientific Hermenutics of Scientific Discovery” (239–260).
On Heidegger and the disciplinary profession of philosophy as such, especially but not only in Anglophone culture, see Babich (2003), 63–103.
- 17.
See, for one example, a recent interview, Babich (2011), 37–71.
- 18.
See for these courses: Heidegger (1991).
- 19.
- 20.
- 21.
- 22.
Heidegger (1962).
- 23.
Heidegger’s originally unpublished Beiträge: vom Ereignis was published in his collected works in advance of the schedule Heidegger had envisaged. It is also available in English in different editions, under two species of translation.
- 24.
Heidegger (2003), 8.
- 25.
In addition to his note on the transforms affected by such prefixes in his introduction (p. xx), see William Lovitt’s footnote 17 in his translation of “The Question Concerning Technology,” in: Heidegger (1977a), 3–35, here p. 19. Cf. note 14, p. 13, as well as notes pp. 15–16, pp. 16–17.
- 26.
Andrew Mitchell (2012), xi.
- 27.
Mitchell, “English German Glossary,” in: Heidegger, Bremen and Freiburg Lectures, 173–198.
- 28.
See for example, Sloane’s (2004 [1965]).
- 29.
Hans-Georg Gadamer (1995), 33.
- 30.
By the time the cabin was built it likely had electricity. Germany had electric lighting since the 1880s and by 1913 a good many households as well as the university in Freiburg itself used electricity. See for instance, Chickering (2007).
- 31.
Celan’s poem was written after his 1957 visit to Heidegger’s hut in the Black Forest and was included in a collection of Celan’s poetry entitled Lichtzwang published shortly after the poet’s death in 1970. The title of the poem, Todtnauberg, is a metonymic allusion to place and the rest of the poem seems to do the same: Arnika, Augentrost, der/Trunk aus dem Brunnen mit dem/Sternwurfel drauf,//in der/Hütte,/die in das Buch/—wessen Namen nahms auf/vor dem meinen?—,/die in dies Buch/geschriebene Zeile von/einer Hoffnung, heute,/auf eines Denkenden/kommendes/Wort/im Herzen,//Waldwasen, uneingeebnet,/Orchis and Orchis, einzeln,/Krudes, später, im Fahren,/deutlich,/der uns fährt, der Mensch,/der‘s mit anhört,//die halb-/beschrittenen Knüppel-/pfade im Hochmoor,//Feuchtes,/viel.“Paul Celan (1980), 240–241 and (2000), Vol. 2, 255–256. See for one discussion, Lyon (2006). See too Herman Rapaport’s chapter “Forces of Gravity” in his Is There Truth in Art? (1997), 110–143.
- 32.
Heidegger (1994), 34.
- 33.
Ibid.
- 34.
Langdon Winner offers a discussion of this point along with a number of references to classical political studies of the shift from public to private transport on the eastern and western seaboards in Winner (1986).
- 35.
Heidegger (1994), 35.
- 36.
Heidegger (1994), 37.
- 37.
See Adorno (1945). See for the results of the Princeton Radio Project, Adorno (2006) and see too Thomas Y. Levin’s contextual discussion, which to be sure does not connect Adorno with either his contemporary Anders much less, given the same contemporaneity, Heidegger: Thomas Y. Levin with Michael von der Linn (1994), 316–324. See for further discussion and further references Babich (2013a), Chap. 6.
- 38.
Vance Packard’s (1957) is a popularized discussion of the then-well-established effects of Edward Bernays’ (1928). Bernays’ work is better known under the rubric of Public Opinion Research or Motivation Research, and is of course all about advertising or marketing but which was originally developed (and is still used) for the political purpose of shaping public opinion—as its original name indicates. For a discussion with respect to television, see Günter Anders cited below as well as independently of Anders, the Canadian political theorist, Dallas Walker Smythe (1954), 143–156.
- 39.
Heidegger (1994), 37.
- 40.
Ibid.
- 41.
Ibid. Anders himself offers a sustained discussion of this counter-example in “Die Welt als Phantom und Matrize. Philosophische Betrachtungen über Rundfunk und Fernsehen“in his 1956 book, Anders (1980), 97–214.
- 42.
Heidegger’s thought example has been ‘real’ (or Baudrillardian ‘integratedly real’) for some time and as newspaper reports of New York residents reported (and my own students attested) during Hurricane Sandy, when they couldn’t charge cell-phones and usual avenues of internet access were down—today that would be the wireless equivalent of what radio was in 1949—there was great anxiety.
- 43.
Heidegger (1994), 39.
- 44.
The beautiful German coin, a 50 pfennig piece issued the same year and featuring a young woman planting a small bush, offers an iconic illustration of this very concern.
- 45.
Cf. Heidegger, “Building, Dwelling, Thinking” in Heidegger (1971), 143–161.
- 46.
Heidegger (1977c), 274. I note that Heidegger already is in dialogue with communism, and its anticipated threat in his lecture Die Armut.
- 47.
Ibid.
- 48.
Ibid., 176. See on this Graeme Nicholson (1987), 171–187.
- 49.
I adverted to this at the start and Philippe Lacoue-Labarthe underscores this as well when he recounts Heidegger’s dispensation from university responsibilities in order to relocate his manuscripts to a safe place (in Messkirch), following “the (heavy) bombardment of Freiburg by English and American aerial forces.” Lacoue-Labarthe (2004), 9.
- 50.
Many of us will have known, as I have known, urban scaffolds of the supposedly ‘temporary’ kind that have managed to endure for decades and decades…
- 51.
Heidegger (1994), 26.
- 52.
Ibid.
- 53.
Ibid.
- 54.
Ibid.
- 55.
Ibid.
- 56.
See the conclusion of Benjamin’s “The Work of Art in the Technical Age of Reproducibility.” I recommend the version (the second) of Benjamin’s essay that appears in Benjamin (2008) despite the great advantages of Arendt’s (1968) contextualization of the version that appears in the Shocken edition, because of the specific and useful secondary apparatus provided for this essay. Benjamin’s discussion of photography including an allusion to war and to the origins of the technique, is varied, albeit without reference to Benjamin, in Friedrich Georg Jünger (1946).
- 57.
Benjamin (2008), 42.
- 58.
Ibid.
- 59.
Ibid.
- 60.
Heidegger (1994), 26–27.
- 61.
Ibid., 27.
- 62.
Ibid.
- 63.
Nietzsche (1980), Vol. 5, 382. The full citation is useful: “Viel häufiger als eine solche hypnotistische Gesammtdämpfung der Sensibilität, der Schmerzfähigkeit, welche schon seltnere Kräfte, vor Allem Muth, Verachtung der Meinung, »intellektuellen Stoicismus« voraussetzt, wird gegen Depressions-Zustände ein anderes training versucht, welches jedenfalls leichter ist: die machinale Thätigkeit. Dass mit ihr ein leidendes Dasein in einem nicht unbeträchtlichen Grade erleichtert wird, steht ausser allem Zweifel: man nennt heute diese Thatsache, etwas unehrlich, »den Segen der Arbeit«.
- 64.
Nietzsche (1980), Vol. 1, 114f. Nietzsche is here, in his first book, coordinating the allure of a metaphysical comfort with the ideal of an “earthly consonance.”
- 65.
See Baudrillard’s (2005a).
- 66.
The earlier talk in question combined a lecture originally given in Dublin and a lecture entitled “Requiem” given at Boston College. The first lecture is forthcoming: as Babich (2013a).
- 67.
- 68.
This is not a matter of being for (or against) the media as it is also not a matter of being for or against technology.
- 69.
- 70.
Heidegger (1994), 27
- 71.
Ibid.
- 72.
Ibid.
- 73.
Ibid., 28.
- 74.
Ibid., 29.
- 75.
Ibid., 32,
- 76.
Ibid., 33.
- 77.
- 78.
This is complicated even beyond the constellations Freerick Beiser has tracked in his work. I discuss this, citing Beiser and others, in some of my footnotes to Babich (2010b), 231–256.
- 79.
See on this: Babich (1993), 239–260.
- 80.
- 81.
- 82.
Heidegger (1994), 48.
- 83.
Ibid., 49.
- 84.
Ibid.
- 85.
Ibid., 50–51.
- 86.
- 87.
- 88.
This essay was originally presented at the New School at the invitation of Christopher Merwin to the New York Phenomenology Group on 25 April 2013. I am grateful to Chris Merwin, Tracy Strong, and to the participants at that meeting for an especially engaging discussion.
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Babich, B. (2014). Constellating Technology: Heidegger’s Die Gefahr/The Danger . In: Babich, B., Ginev, D. (eds) The Multidimensionality of Hermeneutic Phenomenology. Contributions to Phenomenology, vol 70. Springer, Cham. https://doi.org/10.1007/978-3-319-01707-5_10
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