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BAMBACH,
*Books received are acknowledged in this section by a brief resume, report, or criticism. Such acknowledgement does not preclude a more detailed
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The Review of Metaphysics 59 (September 2005): 165-210. Copyright 2005 by The
Review of Metaphysics
166
167
the specifics of a National Socialist worldview Heidegger's original Nietzsche lectures were" (p. 269). He also highlights the
continuity of a political line that amounts to a "Freiburg National Socialism." The only notable absence is the earlier advocacy of power and violence as political means.
Bambach resolutely reduces Heidegger to his intellectual environment, ancestry, and kin. This prevents two Heideggers from
appearing: missing, on the one hand, a Heidegger who is ambivalent, changing, opportunistic, looking for an Alexander for his
philosophy, reacting to failures, maneuvering in constellations of
power; but equally missing a philosophical Heidegger, whose critical potential exceeds its National Socialist affinities. Bambach
thinks that the commitment to autochthony undermines the possibilities of reading Heidegger in an anarchic spirit (p. 217). Why
that? Is "autochthony" per se a fascist or right-wing value?
Rousseau, Whitman, Camus, Neruda, Pasternak, Rossellini,
Bergmann, Tarkovski come to mind, all strongly attached to their
"earth" and homeland, most of them opponents of totalitarian
tendencies, many of them cosmopolitans. Autochthony is a negative value only in its hegemonic and exclusionary forms.-Martin
Schwab, University of California-Irvine.
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