Daesin heigger left wing 4pt

Surreal epiphany Heideggerianism

Heidegger’s analytic of Dasein has been drawn on explicitly as a positive theoretical resource by thinkers in the leftist tradition. Some postwar leftists argued that Heidegger’s analysis of authenticity and inauthenticity could supplant the usual economic emphases of Marxist analysis, to critique the inauthenticity of the late-capitalist world. Marcuse before them had experimented with the possibilities of combining Heidegger’s analysis of situated Dasein with Marxist concerns (Pawling, 2010: 593). Developing the notion of Dasein’s being-thrown (as always already there) and projecting possibilities upon the world-structure, he argued that the proletarian revolution amounted to “an act of self-creation,” not mere self-awareness (Pawling, 2010: 593). The task of interpreting Marxist concerns with themes from Heideggerian analysis is ongoing even now (Wainwright, 2015: 160-176). 

Some on the left refused to make use of Heidegger or of ontological talk of being, due to concerns that such talk paves a path to reactionary politics, the perception of Heidegger’s project not having yet shifted to the view that his primary concern was the destruction of traditional ontology and metaphysics, not the discovery of an essential, fixed ground. But Heideggerian themes like the critique of the subject-object distinction, based on Dasein as the unified structure of being-in-the-world, and Dasein’s interpreting or hermeneutic character now permeate the “neo-left,” even giving rise to projects of “hermeneutic communism” (Strathausen , 2006; Vattimo and Zabala, 2011; Vattimo, 1996: 5-21). 

This ideology includes being Anti Left Wing Liberal (including as mentioned here also here)

 No scientific answer to your question exists. Where there is no scientific answer, there is the ascertainment that this is so. We can look at our history and we can see that this is so. This is sufficiently fair, but when we try to say why, then, in fact, in order to speak about this, we have to take some kind of platform. The liberals will say that this was a deviation from our primordial truth and that this was the influence of additional factors on the ideology of modernity in the application of modernity, in the application of Descartes’ subject, that you didn’t understand or that you tried to dispute that the subject of truth is the individual, that we capitalists and liberals are right, that you tried to build an alternative that was successful for some time but then collapsed. This is what the liberals would say; this is how they explain it. Communists will formulate their own explanation. Fascists will say that it was a conspiracy that conspiratorial liberals agreed  upon with the communists to destroy us and then conquered, destroyed the communists. 

In all of this there is their own kind of logic. But insofar as we are now speaking about this on a deeper level and are trying to find an assessment which is not in itself an ideology, doesn’t stand on one position, and is not understood as an absolute dogma, we can say that we don’t have an answer to this question and there cannot be one. We’re just recording, ascertaining that the first ideology appeared, then the second and third which made mistakes in the 20th century and disappeared in the reverse order. We live in the world of victorious liberalism whether we want this or not. This is also important: liberalism simply won in 1991 and globalization, the End of History, etc., are tied to this. It won in 1991 and then said “now it’s me, the only operating system. You can be right-wing liberals, left-wing liberals, but you can’t not be liberals. You can’t be representatives of the second political theory because Stalin, the Gulag, etc. We’ll arrest you