By K. Harries
In contemporary years there has therefore been loads of speak about a potential loss of life of artwork. because the identify of Heidegger’s "The foundation of the murals" indicates, the essay demanding situations such speak, simply because it in flip is challenged through such speak, speak that's supported by way of the present country of the art-world. It was once Hegel, who so much profoundly argued that the form of our sleek global not allows us to supply paintings the importance it as soon as possessed. Hegel’s proclamation of the tip of artwork in its maximum feel shadows this remark, because it shadows Heidegger’s essay. Heidegger’s problematical flip from the thinker Hegel to the poet Hölderlin is born of the conviction that we must never let Hegel to right here have the final word. At stake is the way forward for paintings. yet extra importantly, if we're to simply accept Heidegger’s argument, at stake is the way forward for humanity. yet all who're desirous to locate in Heidegger’s essay tips referring to the place not only artwork, yet we should always be heading, could be made cautious through Heidegger’s politicizing of paintings and aestheticizing of politics. either stay temptations that call for a severe reaction. This statement demonstrates the ongoing relevance of Heidegger’s reflections.
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Additional resources for Art Matters: A Critical Commentary on Heidegger’s “The Origin of the Work of Art”
Here Heidegger suggests that he was first of all concerned with the kind of freedom demanded by responsible scholarship, not by responsible citizenship. The address itself blurs that distinction. There is indeed the suggestion that the university should lead the citizens toward such responsibility. But the problem with that positive freedom that Heidegger would oppose to the merely negative freedom of the liberal state and its universities is of course: where is it to receive its content if not from reason?
In its context Selbstbehauptung does indeed suggest a refusal to accept the National Socialist conception of the university. And if we are to trust Heidegger (and a healthy dose of skepticism is in order when reading Tatsachen und Gedanken), the Party, even if it did not understand the speech, understood the opposition. Heidegger’s report on his meeting with Minister Wacker rings true: Although the address, and with it my attitude, was grasped even less by the Party and the relevant agencies, it was “understood” inasmuch as one immediately sensed the opposition in it.
7 What kind of unity is this—the unity of self? What am I including in this I? My heart? My hair? My ancestors? 3. Guilt and Conscience These are the sort of questions with which Heidegger wrestles in Being and Time, looking to find there the key to authenticity. What do I refer to when I say “I”? When I speak of truly being myself? Descartes thought he had a clear and distinct idea of himself as a thinking substance? But where do I find that “I”? When I say “I,” I mean myself, this entity I know myself to be, now, in a certain place, an entity among entities, in the world; but not just another entity, but a being that experiences these other things, that endures through time—a thinking substance?