Ever since, postmodernism has been haunted by the specter of a compromised past. In this intellectual genealogy of the postmodern spirit, Richard Wolin shows that postmodernism's infatuation with fascism has been widespread and not incidental.
It is time we created a society where all levels of thinking and society can work together — so the individual psychologies can live together in a more integrated society.
Interdisciplinary thinking tries to promote environmentalism, capitalism, religion, heroic individualism, and families simultaneously. Beauty, truth, and ethics are united.
All you have to do is disagree with anything a leftist believes, and you are immediately slapped by them with one of those labels. He identifies fascism with counter-enlightenment thinking. Since Wolin is clearly a scholar of Continental philosophy, Enlightenment philosophy is for him primarily that of Voltaire, Diderot, and the other thinkers of the French Enlightenment.
The reaction to the Enlightenment came in several forms, from Romanticism to various forms of racism and nationalism. It is when the Nietzschean form of Romanticism or, at least, sections taken out of context was combined with ideas of racism and nationalism one cannot really object on the grounds of reason that this is a contradiction, since Nietzsche both hated anti-Semites and nationalism, since the people who combined them were enemies of reason that the various forms of fascism were born — the most commonly known being Italian fascism and Nazism.
The author does an excellent reading of Nietzsche as the 20th century thinkers have misread him, noting only at the end of his chapter on Nietzsche that they were in fact misreading him. Wolin spends each chapter covering different thinkers.
But before we get to the ones he does cover, I think I should mention the one thinker he does not cover at all in his own chapter: However, Wolin is interested in exposing those we do not normally see as fascists. The first unexpected name to arise is Carl Jung.
Jung also apparently thought of his famous ideas of the archetypes as being specifically Aryan in nature, and that Jews especially do not have them, or at least have them only weakly. The reason for this was that Jung saw the archetypes as essentially pagan in origin.
Further, Wolin points out that "Jung eagerly cooperated with the Goring Institute for Psychological Research and Psychotherapy, accepting the presidency of the Nazi-run General Medical Society for Psychotherapy and serving as editor for its journal, the Zentralblatt fur Psychotherapie" The fact that Jung headed a Nazi society for psychotherapy and cooperated with Nazi psychological research should concern anybody.
The next surprise — and even more surprising — is the case of Hans-Georg Gadamer, whose mentor was none other than Heidegger. Certainly, this association is hardly enough. Karl Jaspers was a friend of Heidegger, but did not join the Nazis in any way. This is most damning when we consider the fact that one did not have to become a member of the Nazi party, or associate with them at all, to work in the universities.
Bataille, whose influences included Nietzsche and the Marquis de Sade, is considered by many to be the father of poststructuralism, out of which we get postmodernism. Bataille was closely associated with Left Fascism, which he identified as his ideology, and which seeked to unify fascism with an even stronger version of socialism.
He was anti-reason, anti-civilization, anti-ethics, pro-violence, and promoted the most perverse, unreproductive sexuality these things are not hidden or hinted at, but are explicitly stated by Bataille, or explicitly shown in his fictional works. The next two figures Wolin covers are less clearly associated with fascism.
Maurice Blanchot was a writer, who wrote articles against what he called the "inhuman Declaration of the Rights of Man," and who saw the "only solution to a dysfunctional republicanism" as a "fascist-type insurrection" He also thought there was an "international conspiracy of communists, Jews, and capitalists" Heidegger said that Germany was caught in the pincers of capitalism on one side, and communism on the other, both of which he said were metaphysically identical.
His literary theories also became one of the cornerstones of poststructuralism — joining him with Bataille. The most interesting person included in this work is Jacques Derrida, whose idea of deconstruction has led us into the postmodern era. Certainly, Derrida is anti-reason.This essay reviews in detail The Seduction of Unreason, The Intellectual Romance with Fascism: From Nietzsche to Postmodernism by Richard Wolin (Princeton: Princeton University Press, ).
These keywords were added by machine and not by the authors. This process is experimental and the keywords. Wolin, a professor of history and comparative literature at the City University of New York and the author of Heidegger's Children, is a thinker of extraordinary depth and precision, fluent in the.
Feb 09, · Read The Seduction of Unreason by Richard Wolin by Richard Wolin by Richard Wolin for free with a 30 day free trial. Read eBook on the web, iPad, iPhone and Android Fifteen years ago, revelations about the political misdeeds of Martin Heidegger and Paul de Man sent shock waves throughout European and North American intellectual circles/5(2).
The Seduction of Unreason: The Intellectual Romance with Fascism from Nietzsche to Postmodernism - Ebook written by Richard Wolin.
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Download for offline reading, highlight, bookmark or take notes while you read The Seduction of Unreason: The Intellectual 1/5(1). The Seduction of Unreason is a wide-ranging yet subtle consideration of the intellectual's abiding fascination with absolutism, and as such it is a perceptive, compelling and invaluable document.
His indignation at the folly and perversity of so many major European thinkers is wholly justified and peculiarly schwenkreis.coms: The topic of Richard Wolin’s book is the nexus between postmodernism and politics.
What Wolin has to say on this topic is predominantly critical, though, in the service of his criticism, it is also expository, especially with regard to placing postmodernism in historical context. Wolin makes two.