By K. Harries
In fresh years there has therefore been loads of speak about a potential dying of artwork. because the identify of Heidegger’s "The beginning of the murals" indicates, the essay demanding situations such speak, simply because it in flip is challenged by means 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 global not allows us to provide paintings the importance it as soon as possessed. Hegel’s proclamation of the top of paintings in its optimum feel shadows this statement, because it shadows Heidegger’s essay. Heidegger’s frustrating flip from the thinker Hegel to the poet Hölderlin is born of the conviction that we mustn't ever let Hegel to the following have the ultimate. 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 wanting to locate in Heidegger’s essay tips referring to the place not only artwork, yet we should always be heading, will be made cautious by means of Heidegger’s politicizing of paintings and aestheticizing of politics. either stay temptations that call for a severe reaction. This remark 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”
5 Gadamer is here making the following points: 1. Those who had known Heidegger could hardly be expected to be surprised by the new revelations. 2. Heidegger had long dreamed of a radical transformation of European culture, of a post-Christian secular religion. 3. The National Socialist movement appeared to answer to that dream. 4. Heidegger’s dream made him blind to the reality of National Socialism. 5. Heidegger’s turn to Being has revolutionary implications, as does his talk of the end of philosophy and the overcoming of metaphysics.
But a careful reading of the address shows that Heidegger resisted such attempts to integrate the university into the totalitarian state. And such resistance is in keeping with what Heidegger had to say in Being and Time about science and its relationship to the question of Being. 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.
Why not be content with an understanding of science as a by now well-established, steadily advancing enterprise? And how are we to understand the claim that science, if we heed the command of its beginning, should become the center of our geistig-volkliches Dasein? (G16, 111/8) where we should note the shift in the adjectives: spirit is now given precedence over folk. But does this not ask too much of science, too much of theory? What could it mean for us moderns to recover the Greek origin of science?
Art Matters: A Critical Commentary on Heidegger’s “The Origin of the Work of Art” by K. Harries