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Martin Heidegger?s Introduction to Metaphysics: Nature, Conflict, and Man

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The problem of politics in Martin Heidegger’s philosophy usually falls in one of two camps. The first view sees a direct relation between Heidegger’s philosophy and his understanding and participation in Nazi socialism. The second view sees his philosophy as a challenge to the idea that politics can be guided by reason, especially through the aid of political philosophy. How, though, are these conclusions about the “non-reasonable” nature of politics reached? This paper will address the second view, and demonstrates how Heidegger arrives at his conclusion about politics.



Specifically, Heidegger, in his Introduction to Metaphysics, has much to say about the polis. This paper will examines how Heidegger describes the relation, between “man” (Heidegger’s term for human beings as opposed to Da-sein) and being. By turning to a Greek, pre-Platonic, conception of being Heidegger abandons the Aristotelian starting place for human beings, the rational animal, and substitutes it with the interaction of physis and polemos. The ancient experience of this interaction provides the arena in which man first understands himself as a man, and at the same time finds himself in a political setting.

This paper does not address Heidegger’s role with the Nazis, it is not biographical. Nor does it attempt to the causal link between his philosophy and his politics, or try to explain away his politics through his philosophy. Instead, this discussion is exegetical and is concerned with getting a correct understanding of the pertinent concepts in the Introduction.

The paper proceeds in three steps: it explains what Heidegger means by physis, the derivation of polemos, and man’s position and role given an understanding of the former two concepts. The last part of the paper addresses the role of politics in Heidegger’s thought. Specifically, what view of politics can we derive his thought, and how does his thought compare say, to Aristotle or Plato, which are the stalwarts of the rational basis for politics.

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heidegg (91), man (66), world (49), polit (39), physi (37), be (35), natur (31), question (27), im (26), conflict (26), polemo (25), thing (24), mean (24), da (23), truth (23), sein (23), possibl (22), poli (21), da-sein (20), say (20), view (20),
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Name: American Political Science Association
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MLA Citation:

Menaldo, Mark. "Martin Heidegger?s Introduction to Metaphysics: Nature, Conflict, and Man" Paper presented at the annual meeting of the American Political Science Association, Hyatt Regency Chicago and the Sheraton Chicago Hotel and Towers, Chicago, IL, Aug 30, 2007 <Not Available>. 2011-06-09 <http://www.allacademic.com/meta/p210721_index.html>

APA Citation:

Menaldo, M. , 2007-08-30 "Martin Heidegger?s Introduction to Metaphysics: Nature, Conflict, and Man" Paper presented at the annual meeting of the American Political Science Association, Hyatt Regency Chicago and the Sheraton Chicago Hotel and Towers, Chicago, IL Online <PDF>. 2011-06-09 from http://www.allacademic.com/meta/p210721_index.html

Publication Type: Conference Paper/Unpublished Manuscript
Abstract: The problem of politics in Martin Heidegger’s philosophy usually falls in one of two camps. The first view sees a direct relation between Heidegger’s philosophy and his understanding and participation in Nazi socialism. The second view sees his philosophy as a challenge to the idea that politics can be guided by reason, especially through the aid of political philosophy. How, though, are these conclusions about the “non-reasonable” nature of politics reached? This paper will address the second view, and demonstrates how Heidegger arrives at his conclusion about politics.



Specifically, Heidegger, in his Introduction to Metaphysics, has much to say about the polis. This paper will examines how Heidegger describes the relation, between “man” (Heidegger’s term for human beings as opposed to Da-sein) and being. By turning to a Greek, pre-Platonic, conception of being Heidegger abandons the Aristotelian starting place for human beings, the rational animal, and substitutes it with the interaction of physis and polemos. The ancient experience of this interaction provides the arena in which man first understands himself as a man, and at the same time finds himself in a political setting.

This paper does not address Heidegger’s role with the Nazis, it is not biographical. Nor does it attempt to the causal link between his philosophy and his politics, or try to explain away his politics through his philosophy. Instead, this discussion is exegetical and is concerned with getting a correct understanding of the pertinent concepts in the Introduction.

The paper proceeds in three steps: it explains what Heidegger means by physis, the derivation of polemos, and man’s position and role given an understanding of the former two concepts. The last part of the paper addresses the role of politics in Heidegger’s thought. Specifically, what view of politics can we derive his thought, and how does his thought compare say, to Aristotle or Plato, which are the stalwarts of the rational basis for politics.

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Document Type: PDF
Page count: 21
Word count: 6076
Text sample:
Nature Conflict and Man Martin Heidegger’s Introduction to Metaphysics Mark Antonio Menaldo Michigan Statue University Prepared for delivery at the 2007 Annual Meeting of the American Political Science Association August 30th-September 2nd 2007. 1 1Nature Conflict and Man in Heidegger’s Introduction to Metaphysics Heidegger’s Introduction to Metaphysics begins with a question “Why are there essents (beings) rather than nothing? That is the question” (IM 1).1 Heidegger says that this question is the first and not an ordinary question and
the political is ensnared in the historical and not the deliberative. It is fitting to pause and reflect upon this radical view regarding the creation ofpolitical societies since it ignores any the possibility of deliberately choosing a political way of life that is based on a view of good or that is held together by the common human hope for happiness. Heidegger will does not speak directly to these human longings in a way that Plato and Aristotle did.


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