PostmodernSeries - Heidegger and the Nazis

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Features: "Postmodernism" is a hot topic in the humanities and social sciences, and few people believe that Einstein, Darwin, or genetically modified organisms and the internet have anything to do with postmodernism. The newly introduced "Postmodernism Series" published by Peking University Press consciously connects scientific and technological topics with postmodern thought, offering a fresh perspective. Postmodern thought can help us understand science. The publication of the "Postmodernism Series" is timely. After a period of research and reflection in the domestic intellectual community, providing readers with a systematic and comprehensive discussion of postmodernism is indeed a good opportunity for "rethinking" or "deep thinking" about postmodernism. Regarding the meaning of "," I have explained it in the preface: "" can encompass encounters, collisions, etc. It is not about swordplay but about verbal sparring, a back-and-forth of intellectual debate. Martin Heidegger once fervently embraced Nazism, leaving an incongruous trail in the political culture of postmodernism. As a philosopher, he proposed an extraordinary idea aimed at "overcoming" Western philosophy. His works, as the main source of various anti-philosophy, anti-essentialism, and deconstructive movements in the postmodern era, have had a significant impact on thinkers such as Foucault, Rorty, Derrida, Deleuze, and Baudrillard. However, critics argue that these thinkers' works contain certain political responsibilities and dangerous omissions in judgment, and their praise for Heidegger seems to demonstrate this. This book reevaluates the facts and debates surrounding Heidegger's political issues and places them in the context of major political debates leading into the 21st century. Rationality, modernity, subjectivity, identity, and future Marxism and social democracy are among the key topics. The key here is not only about the reputation of philosophy but also about whether we can successfully resist the various resuscitated Nazism of today. Although the book is brief, it is worth reading. Collins is not constrained by existing positions and classifications, demonstrating an attitude of "towards the things themselves" and reaching some relatively reasonable conclusions. Precisely because he has no personal ties to Heidegger, the fairness of his exposition on this issue is even more. In any case, the book, while clearly expressing the author's personal inclinations, reinforces rather than extinguishes our sense of inquiry, allowing us to see more rather than less of the possibilities of understanding Heidegger and our own time.