Of Spirit: Heidegger and the Question

"I shall speak of ghost, of flame, and of ashes." These are the first words of Jacques Derrida's lecture on Heidegger. It is again a question of Nazism--of what remains to be thought through of Nazism in general and of Heidegger's Nazism in particular. It is also "politics of spirit" which at the time people thought--they still want to today--to oppose to the inhuman.

"Derrida's ruminations should intrigue anyone interested in Post-Structuralism. . . . . This study of Heidegger is a fine example of how Derrida can make readers of philosophical texts notice difficult problems in almost imperceptible details of those texts."--David Hoy, London Review of Books

"Will a more important book on Heidegger appear in our time? No, not unless Derrida continues to think and write in his spirit. . . . Let there be no mistake: this is not merely a brilliant book on Heidegger, it is thinking in the grand style."--David Farrell Krell, Research in Phenomenology

"The analysis of Heidegger is brilliant, provocative, elusive."--Peter C. Hodgson, Religious Studies Review

Some questions are more unsettling than others, and the question of spirit in Heidegger is worse when Derrida makes it perfectly clear that Heidegger knew how to avoid the question in purely philosophical works, firstly in Sein und Zeit, but treated spirit like a bandwagen that "the leap" (p. 32) would land on for those "in the movement of an authentication or identification which wish themselves to be properly German" (p. 33) in his famous Rectorship Address six years later, in 1933. The key paragraph of that address pictures the Germans, for whom the "will to essence creates for our people its most intimate and extreme world of danger, in other words its true spiritual world." (p. 36) My confusion about this doesn't really start until page 41, where "Spirit is its double." The consideration moves to the Einfuhrung (1935) which "repeats the invocation of spirit launched in the Address. It even relaunches it, explains it, extends it, justifies it, specifies it, surrounds it with unprecedented precautions." (p. 41). What has become a concern for Heidegger is "The darkening of the world implies this destitution of spirit, its dissolution, consuming, its repression, and its misinterpretation. We are attempting at present to elucidate this destitution of spirit from just one perspective, and precisely that of the misinterpretation of spirit. We have said: Europe is caught in a vice between Russia and America, which metaphysically come down to the same thing in regard to their belonging to the world and their relation to spirit." (p. 59). The collapse of German idealism a century earlier was, to Heidegger, the problem of an age "which was not strong enough to remain equal to the grandeur, the breadth, and the original authenticity of this spiritual world, that is, to realize it truly." (p. 60). I dropped a lot of German words from the passages I quoted, and the bracketed "[to the character of their world, or rather to their character-of-world, Weltcharakter]", for the benefit of those who might have thought that he already said that. Plenty of attention is paid to language, but of all the foreign words which might mean spirit, I'm barely aware of how the Latin word spiritus might be sung in church with a different meaning than how German philosophers arrogate about geistliche or Geistigkeit.

Page 63 has a sentence on how the metaphysics of the latter word as well as the Christian value, "a word which will itself thus find itself doubled" form some "profound relationship with what is said twenty years earlier of the darkening of world and spirit." (p. 63). If you are following this, this might be the book for you, if you still want to know, "Heidegger names the demonic. Evidently not the Evil Genius of Descartes . . ." (p. 62).

In the end, this book is one of Derrida most dense, and "closed" discussions. What I mean by that, is that someone who is not sufficiently versed in Heideggar's philosophy, various emtymological aspects of teh german and french language, Heideggar's relation to Georg Trakl and ultimately the Nazi party, will be easily left out in the cold in this one. Derrida begins with several complicated questions and is ruthless in his close-textual readings and endless re-contextualization of Heideggar's work.

This is his forte. Its just not a great introduction text. Nor even a good intermediate text. Start with Of grammatology. Not Of Spirit. And return to it later with a deeper understanding of Derrida's strategy before tackling this one.

By following the formations, transformations, presuppositions and destinations of this sea change, Derrida once more opens the question of the question, that famous Heideggerian question or questioning which originates human kind: "Human being is that being which questions the being of its Being."

In reading any Derrida analytique, one is made aware all over again of the many echos surrounding every voice, every attempt to speak. This is particularly poignant with regard to Heidegger, and Derrida does not gloss over the German's naziism as much as trace the hubris of his fallen state.

Is there a conclusion? There is no conclusion. It's enough to keep talking...not to interrupt.