Download Art Matters: A Critical Commentary on Heidegger’s “The by K. Harries PDF

By K. Harries

In fresh years there has hence been loads of speak about a potential demise of paintings. because the name of Heidegger’s "The beginning of the murals" indicates, the essay demanding situations such speak, simply because it in flip is challenged by way of such speak, speak that's supported by way of the present country of the art-world. It used to be Hegel, who such a lot profoundly argued that the form of our sleek international now not allows us to supply paintings the importance it as soon as possessed. Hegel’s proclamation of the tip of artwork in its optimum feel shadows this statement, because it shadows Heidegger’s essay. Heidegger’s complicated flip from the thinker Hegel to the poet Hölderlin is born of the conviction that we mustn't ever permit Hegel to the following have the final word. At stake is the way forward for paintings. yet extra importantly, if we're to just accept Heidegger’s argument, at stake is the way forward for humanity. yet all who're wanting to locate in Heidegger’s essay guidelines pertaining to the place not only artwork, yet we should always be heading, can 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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Extra resources for Art Matters: A Critical Commentary on Heidegger’s “The Origin of the Work of Art”

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In this connection Hans-Georg Gadamer’s response to Victor Far´ıas’s Heidegger and Nazism3 is of interest: For the past fifty years, some of us have thought about what alarmed us at that time and separated us from Heidegger for many years. Thus it can hardly be expected that we will be surprised when we hear that he “believed” in Hitler in 1933—and many years before and how many years afterward? He was no mere opportunist. It would be better to call his political engagement not a political point of view but a political illusion that had less and less to do with political reality.

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?

The authentic individual knows about the groundlessness of all such measures. Authentic measures appear only with resoluteness; they are not antecedently given to guide it. Resoluteness also means being able to take one’s place in the world; taking his or her place, the authentic individual knows what is to be done. 5. Looking for a Hero All this remains all too vacuous. The question returns: how are we to understand such placement in resolute action? Is the appeal to resoluteness as understood in Being and Time any more adequate than Sartre’s closely related attempt to make freedom the foundation of value?

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