8b: Whiteness Pt 1b

There is so much to think about in this chapter it is taking me a while to absorb it all.  One of the footnotes in this section lead to information about Heidegger.  I wanted to look at that before continuing with Johnson.  Here is the second part from that reference.  

These lessons are part of a wider study seeking to answer a timely but age old question:

Psalms 11:3 If the foundations are destroyed, what can the righteous do?”

God set boundaries to protect us from evil. Underneath each boundary lays a foundation. When evil men redefine biological sex (Gen 1:27), they strike at that foundation. When evil men redefine marriage (Gen 2:23-24), they strike at that foundation. When evil men redefine nation (Gen 10:5), they strike at that foundation. When the footing is shattered, people lose hope and become easy prey to evil forces.

When God freed the sons of Israel from Egypt (Ex 1:1) He continued His promise to make them into a nation (Gen 12:1-2). He taught them as they marched through the desert to the Promised Land. He gave them their first lessons on nationhood. He reminded them of their history and origin. In the first 11 chapters, and of first importance, were the definitions of nation, marriage, and biological sex. From chapter 12 on, to the end of the New Testament, God persistently impressed these definitions upon His chosen, but deviant, people. His definitions were not contrary to the nature of things. This was His plan and means of bringing the world a Savior and conquering evil. What would have happened had He not held to these definitions or worked against His own laws of nature?

I hope to bring light upon these questions and others like them in this series of studies called What is a Nation? To explore this broader topic I will review a number of books, the first of which is The White Nationalist Manifesto by Greg Johnson. I will add some comments and study questions to each post to turn them into short 10-20 minute lessons. To go to the beginning of this series click here.

Greg Johnson, “Heidegger and Ethnic Nationalism,” Part 1 | Counter-Currents

 …time for a new beginning. In 1930, Heidegger began to think that the National Socialist movement was just the new beginning
 in 1935, Heidegger declared in one of lectures that the “inner truth and greatness” of National Socialism was based on “the confrontation of global technology and modern man.”
 Heidegger’s magnum opus is Being and Time, which was published in 1927. Being and Time is an implicitly political work
 Being and Time goes much deeper, for it attacks the very root of cosmopolitan-individualist-technological man, namely the idea of objective knowledge emancipated from the realm of collective opinion.
 Heidegger’s conclusion is that all cognitive activities—even those of philosophy and science—are made possible by language and other social practices that are learned ultimately by participation in a community that is particular, not universal—changing, not eternal—provincial, not cosmopolitan.
 Heidegger believed that thought is a gift of language and culture.
 philosophy is a product of language and culture
 Greek philosophy was a product of the Greek language and culture. But it overlooked its own contingent and particular origins. The Greek objective conception of knowledge presented an image of man uprooted from language, customs, and place, a citizen of the world. The consummation of the first inception is modern technological civilization, in which man thinks of himself as entirely rootless and thinks of the world as merely a stockpile of resources to be manipulated and ultimately consumed. By contrast, the German new beginning will lead Western man back to rootedness, an acceptance of finitude and uncertainty, and a sense that we are part of the natural world, charged with being its guardians, not its exploiters and consumers.
 Heidegger argued that the finite conditions of consciousness include linguistic and cultural practices that vary from time to time and place to place. Unlike the first inception, in which consciousness tries to make itself absolute by emancipating itself from history, culture, language, and “prejudice” in order to comprehend its own origins, the new inception argues that this is impossible. Consciousness cannot comprehend its own origins.
 The Kantian categories are just there. The contingencies of language and culture are just there. You can’t get behind them to explain them.
 Greek philosophy thinks of knowledge as an objective, “God’s-eye” view of the world and thus sees rootedness and participation in particular languages and cultures as an impediment to knowing the world.
 German philosophy rejects the idea that human knowledge should be measured by an inhuman standard of objectivity and thus sees rootedness and participation in particular languages and cultures as a necessary condition for the kind of knowledge that is possible for humans to achieve: a finite, human’s-eye view of the world.
 Not all languages, cultures, and individual perspectives are equal. Some conceal more than they reveal.
 “Dasein,” which is a German word for existence,
 Dasein means “being there.”
 Heidegger hears “Dasein” as a composite of “Da” (there) and “Sein” (being).
 For Heidegger, we are not rootless citizens of the world. We are Dasein, a being who is essentially rooted in a particular language, culture, and place.
 Contra Plato, Heidegger does not think of the “Da”—our language, culture, and place—as first and foremost a prison that prevents us from knowing the real world. Instead, he sees the “Da” as what enables us to access the world in the first place.
 Dasein is always sometime and someplace, but his world opens out in all directions and into the past and the future. Dasein is inherently parochial, not cosmopolitan. Dasein is no abstract or atomized individual but a concrete individual rooted in a shared language and culture. Note well that this is true even of self-declared cosmopolitans, individualists, and technological supermen. What’s the difference between us and them? They too have roots, but they are just in denial about them. Cosmopolitan, individualist, technological man is also fake, phony, inauthentic man.
 Authenticity means being honest with yourself about your identity and living accordingly. For Heidegger, we cannot construct our identities. We cannot invent, much less reinvent, ourselves. We cannot choose who we are. Instead, our identities are handed to us by our language, culture, and lineage. For Heidegger, freedom comes in only in what we do with the identity that is given us. Our most fundamental choice is whether we own up to our identity or deny it. Authenticity is owning up to who we are. Inauthenticity is refusing to own up to our identity and instead living according to fantasies about who we are, fantasies projected by ourselves or others.
 For Heidegger, being a German ethnic nationalist, rather than a cosmopolitan liberal or Communist, was simply a matter of authenticity, of owning up to his ethnic identity—his particular linguistic and cultural “Da”—and living accordingly.
 The linguistic and cultural aspects of our identities are learned from infancy on. They are our “second nature.” But what of our genetic lineage, our “first nature”? What role does biological race play
 For Heidegger, emphasizing the white race posed the same danger as emphasizing the human race.
 Thus, while it was true to say that Heidegger was a white man, it was truer still to say that he was a German, even more true to say that he was a Black Forest Swabian of peasant stock, but truest of all to say that he was a Heidegger, born of the union of Friedrich Heidegger and Johanna Kempf.
 We have seen how Heidegger’s conception of who we are undermines both cosmopolitanism and individualism by arguing that every human act—even the heroic striving to uproot oneself from tradition—is rooted in a particular language, culture, and identity, and our only choice in this matter is to own up to this fact or to continue to delude ourselves about it.
Click on the "The White Nationalist Manifesto" tag below to see all the posts in this series. To go to the start of this series click here.