Sunday, 1 January 2017

Black Notebooks: Martin Luther and Martin Heidegger. The role of ‘World Jewry’. Inner Circle Seminar 238 (24 September 2017)

Martin Luther

Martin Heidegger

Black Notebooks
Martin Luther and Martin Heidegger
‘World Jewry’ and the ‘uprooting of all being from Being’
500 years after Luther posted his 95 theses

Francesco Alfieri   Anthony Stadlen
conduct 
Inner Circle Seminar No. 238
Sunday 24 September 2017
10 a.m. to 5 p.m.

In eight Inner Circle Seminars over the last few years we have immersed ourselves in the detailed reports of the seminars that the philosopher Martin Heidegger gave between 1959 and 1969 in the home of the Swiss psychiatrist and Daseinsanalyst Medard Boss at Zollikon near Zurich, retracing them after fifty years almost to the day. We have also started to explore the discussions between Heidegger and Boss which were the ground from which the seminars sprang.

In today’s seminar we step back even further and look at Heidegger’s Black Notebooks. It is here that, according to his brother Fritz, Martin Heidegger is most authentically himself and his real philosophy is to be found. Yet twenty-six short entries in these Notebooks have been the occasion of yet another Heidegger scandal. How seriously should we take this scandal’? 

It has long been known that Heidegger was a paid-up member of the Nazi party from 1933 to 1945; that he was Nazi Rector of Freiburg University; that he told students: The Führer alone is the present and future German reality and its law’; and that in 1949 he said: Farming is now a motorised food-industry, in essence the same as the manufacture of corpses in gas chambers and extermination camps.’ Was he ‘philosophically’ trivialising Nazi mass murder? But did he not have warm relationships, and even at least two love affairs, with Jewish students and colleagues? Did he not have a friendship, even after 1945, with Martin Buber? Granted, he had complained before the war about the Jewification’ of Germany, but perhaps he meant this metaphysically’? Heidegger was, it was said, a great thinker, and not ‘anti-Semitic’ as his granddaughter Gertrud says his wife Elfride was to the end of her life.

The rumours, rather than the reading, of the Black Notebooks with their sprinkling of twenty-six remarks about Jews have shaken this view. Peter Trawny, in two influential books, has claimed the Notebooks prove Heidegger was indeed an anti-Semite’. But if we take this word in the non-religious sense of Wilhelm Marr in the nineteenth century, or in the pseudoscientific, biological’, racial sense of the Nazis in the twentieth century, then the Notebooks show unequivocally that Heidegger insisted, with justification, that he was not an ‘anti-Semite’. In the Notebooks he denounces ‘anti-Semitism’ as ‘foolish and reprehensible’, and he attacks Nazi ‘racial’ doctrine as itself part of the same destructive ‘calculative’ ‘machination’ and ‘uprooting’ of which he accuses not only Weltjudentum (‘World Jewry’) but also the Bolsheviks, the Americans, the English, in fact almost everybody except traditional non-Bolshevik Russians, Martin Heidegger, and of all people Lawrence of Arabia, an enemy of Germany in the first world war! He insists that his discussion of the role of ‘Weltjudentum is not to do with ‘race’, but is ‘a metaphysical questioning of the kind of humanity that can with downright abandon undertake the uprooting of all being from Being’. He sees his teacher Husserl, a convert to Christianity, as handicapped from attaining true insight by the inescapable fact that he is, still, a Jew; but this is presumably a cultural, not a racial, judgement; or if, in some Heideggerian sense, it is racial’, this is not the Nazi biological concept of race’.  

Trawny simply disbelieves Heidegger, and calls him an anti-Semite anyway. But why should we not believe Heidegger? Why should we not believe T. S. Eliot, who saw ‘freethinking Jews as more deracinated than free-thinking post-Christians and thought Judaism a not very portable’ religion, but revered Martin Buber (as did Heidegger) and denounced ‘anti-Semitism’ as, from the Christian viewpoint, a ‘sin’ and a heresy’?

Why should Heidegger and Eliot not criticise Judaism (not that either of them did, unequivocally)?

Judaism differs from Christianity in many ways. The notion of a Judaeo-Christian tradition’ is a nineteenth-century politically correct euphemism. It blurs the differences between these religions. Judaism rejects and Christianity asserts: Original Sin’; the divinity of Jesus; the Resurrection; the overcoming of Torah through faith in Jesuss saving power. Why should each of these religions not, in a civil and civilised way, while recognising the right of the other to its position, nevertheless advocate its own position and oppose the other?

Heidegger sometimes opposes Judaic views from a Christian viewpoint and sometimes opposes both Judaic and Christian views from a Greek viewpoint. Sometimes, in traditional Christian or post-Christian fashion, he  says things which are almost unthinkingly critical of Judaism. In Being and Time, and also in the Black Notebooks, Heidegger casually uses the term ‘pharisaic’ in its conventional Christian sense, as if the Pharisees had not been one of the most innovative and liberal groups in history. Even after the Shoah, Heideggers Christian theologian colleague Rudolf Bultmann, who bravely opposed Nazi ‘anti-Semitism’, gives in his book Primal Christianity (recommended by R. D. Laing in The Divided Selfan account replete with what are, from a Jewish perspective, ignorant assumptions about the inferiority of Judaism. This is standard European culture, even at its most sublime, as in Bachs Passions. Such anti-Judaism is not experienced as a doctrine to be adopted or not: it is an unquestioning presumption about the way things are. It presumes that a Jew can be saved by converting to Christianity; indeed, there must remain enough Jews to be converted at the end of time. ‘Anti-Judaism’ is not yet Wilhelm Marrs 19th-century invention, ‘anti-Semitism’, far less the Nazis’ development of it into an absolute biological doctrine of race’, although ‘anti-Judaism’ undoubtedly prepared the ground fo‘anti-Semitism’. For the Nazi ‘anti-Semite’, the worst kind of Jew is the one who converts to Christianity, or is an assimilated German, because he is tenacious and harder to persuade there is no future for him in Germany. Nazi anti-Semitism is absolute, simply because the Jews are an incompatible and unacceptable race; there is no reason to disbelieve Heideggers denunciation of such anti-Semitism’. But when, in the Black Notebooks, he accuses the Jews themselves of traditionally pioneering the same kind of ‘calculative’ manipulation of raceHeidegger displays the ‘anti-Judaic’ prejudice that the Jews are a race, forgetting, if he ever registered, that some of the greatest Jews were converts to Judaism, and that there are Jews of all races.

Here it is crucial to examine the role of Martin Luther in Heidegger’s (and European) thinking. Heidegger began training as a Catholic theologian, but married a Protestant woman and underwent a religious crisis. At the beginning of Being and Time, he lists the current crises in the foundations of the natural and human sciences: for example, the dispute between formalists and intuitionists in mathematics, the questions raised by relativity in physics, and so on. But he does not mention the names of the protagonists in these crises: Hilbert, Brouwer, Einstein, et al. Only in relation to one of the sciences does Heidegger mention a proper name: the  ‘science’ of theology and its transformation by Luther’s  ‘insight’ into the primacy of faithWe shall study the importance of Luther, as well as of his precursor Paul, in Heidegger’s thinking, five hundred years after Luther posted his ninety-five theses at Wittenberg on 31 October 1517. For Luther, the Jews were the archetypal children of the devil, whose essence was evil calculative machination. Did this also influence Heidegger? Certainly, in an early lecture course on the phenomenology of the religious life, he extolled the authenticity’ of Pauls vision of community life in Primal Christianity.  

But, to repeat, why should Heidegger not be opposed to Judaic ideas? In fact, he is opposed in many respects to both Judaism and Christianity, which, like Nietzsche, he sees as itself Judaic. Heideggers religion is essentially Greek. He may be right or wrong, but why should he not be free to argue his case? 

And what, if any, are the implications of all this for the everyday practice of psychotherapy? Can Heidegger’s thinking help us improve our practice, as the Zollikon seminars make clear he hoped? It would seem so. But is he correct that  psychoanalysis is in essence ‘calculative machination’, as many existential psychotherapists also seem to think? In the Black Notebooks he writes of it in these terms, but in the Zollikon seminars he is more nuanced, presumably under Boss’s influence. Existential therapists generally seem closer to his Black Notebooks position. If ‘calculative machination’ is all they can see in psychoanalysis, are they not by that token guilty of it themselves? Is this an unacknowledged anti-Judaic tendency of existential therapy in general?

The Daseinsanalyst Gion Condrau expressed irritation that people mentioned what he called Heidegger’s ‘political error’. Condrau told me that Boss told his trainees they must not, in the Zollikon seminars, question Heidegger about his Nazism. But Heidegger, if only for a short time, saw his so-called ‘political error’ (and is ‘error’ the right word for a grave moral wrong?) as grounded in his philosophical thinking. Might not existential or daseinsanalytic therapy, also explicitly grounded in his philosophical thinking, be a ‘therapeutic error’? In this seminar, I do not wish to argue this, but rather to be open to this possibility. I hope that the consensus of participants in our seminars on Heideggers Zollikon seminars, that his thinking is indeed a fundamental and beneficent contribution to a more human and less alienated psychotherapy, will survive such questioning and be confirmed by todays seminar also.

We are fortunate to have, as invited speaker, Professor Francesco Alfieri, Franciscan Monk at the Vatican and personal assistant to Professor Friedrich-Wilhelm von Herrmann, himself private assistant to Martin Heidegger from 1972 until Heidegger’s death in 1976, whom Heidegger entrusted with the monumental task of bringing out the 102 volumes of his Collected Works. Professors von Herrmann and Alfieri have written a book, already a bestseller in Italy and soon to appear in German and English versions, in which they seek to do justice to Heideggers position in the Black Notebooks.   

Your contribution to the discussion will be warmly welcomed.


Venue: Durrants Hotel, 26–32 George Street, Marylebone, London W1H 5BJ
Cost: Psychotherapy trainees £132, others £165, some bursaries; coffee, tea, biscuits, Durrants rock, mineral water included; payable in advance; no refunds or transfers unless seminar cancelled
Apply to: Anthony Stadlen, ‘Oakleigh’, 2A Alexandra AvenueLondon N22 7XE
Tel: +44 (0) 20 8888 6857  +44 (0) 7809 433 250
E-mail: stadlen@aol.com
For further information on seminars, visit: http://anthonystadlen.blogspot.com/

The Inner Circle Seminars were founded by Anthony Stadlen in 1996 as an ethical, existential, phenomenological search for truth in psychotherapy. They have been kindly described by Thomas Szasz as ‘Institute for Advanced Studies in the Moral Foundations of Human Decency and Helpfulness’. But they are independent of all institutes, schools and universities.

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