Cosmopolitanism in the Age of Globalization: Citizens Without States by Lee Trepanier & Khalil M. Habib

Author:Lee Trepanier & Khalil M. Habib [Trepanier, Lee & Habib, Khalil M.]
Language: eng
Format: epub
Tags: Political Science, Globalization, General
ISBN: 9780813134703
Google: eyM0LwEACAAJ
Goodreads: 12714483
Publisher: University Press of Kentucky
Published: 2011-09-07T07:48:06+00:00

Notes

I wish to thank the editors of this volume, especially Khalil Habib and the anonymous referee, for suggestions that improved this essay considerably. I also wish to thank my wife, Rachel, for, among other things, valuable assistance in the writing of it, which is why I dedicate it to her.

1. Thomas Langan, Heidegger (New York: Columbia Univ. Press, 1959).

2. Among the most important articles for political philosophers are Fred R. Dallmayr, “Ontology of Freedom: Heidegger and Political Philosophy,” Political Theory 12 (1984): 204–34; and W.R. Newell, “Heidegger on Freedom and Community: Some Political Implications of His Early Thought,” American Political Science Review 78 (1984): 775–84. Newell is especially illuminating to readers concerned with Heidegger’s anticosmopolitanism, but to anyone for its brilliant elucidation of the indebtedness of Heidegger’s philosophy to the tradition of nineteenth-century German Idealism. On the latter topic, see especially Michael Allen Gillespie, Hegel, Heidegger, and the Ground of History (Chicago: Univ. of Chicago Press, 1984).

3. See the interview Heidegger gave to the German magazine Der Spiegel on September 23, 1966, published only after his death, as was his wish, available in English translation by Maria P. Alter and John D. Caputo, “Only a God Can Save Us,” Philosophy Today 20 (Winter 1976): 267–85; reprinted in The Heidegger Controversy, ed. Richard Wolin (Cambridge, MA: MIT Press, 1993), 91–116. Nevertheless, Heidegger’s protests to the contrary notwithstanding, it is very difficult to read Heidegger without thinking that concepts such as Da-sein (Being-there) and “commitment” do not carry ethical overtones, that to live an “authentic” existence is not superior to leading an “inauthentic” one. In Being and Time, sec. 51n12, the famous section “Being-towards-Death and the Everydayness of Da-sein,” he himself refers the reader to Tolstoy’s story “The Death of Ivan Ilyitch,” as presenting the phenomenon in an exemplary way. For Tolstoy, this was certainly a story with a “moral.” One wonders, if “Being” is not something like Heideggerian language for “God,” as many interpreters take it to be, why Heidegger should concern himself about the fate of Da-sein at all.

4. For a brief account of Heidegger’s activities at the advent of and during the Third Reich, see David Farrell Krell, “General Introduction” in Martin Heidegger, Basic Writings (New York: Harper and Row, 1977), 27–28 (hereafter cited as Basic Writings, followed by the page number in parentheses), including the sources there cited, the best known of which is Hannah Arendt, “Martin Heidegger at Eighty,” available in Heidegger and Modern Philosophy, ed. M. Murray (New Haven, CT: Yale Univ. Press, 1978). George Steiner, Heidegger (London: Fontana Press, 1978), 111–21, evenhandedly reprises all the basic facts of Heidegger’s involvement with National Socialism. Hundreds of articles and books on Heidegger and National Socialism have now been published, but the debate really got rolling with, among the books available in English, Victor Farías, Heidegger and Nazism, ed. Joseph Margolis and Tom Rockmore (Philadelphia: Temple Univ. Press, 1989; original French edition, 1987); Günther Neske and Emil Kettering, eds., Martin Heidegger and National Socialism: Questions and Answers (New

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