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Print November 5, 2019

Notas sobre Heidegger e Evola

Greg Johnson

1,705 words

Versão em inglês aqui, versão em espanhol aqui

Recentemente, surgiram evidências que provam que Martin Heidegger leu Evola.

Em um artigo intitulado “Ein spirituelles Umsturzprogramm” (“Um programa de revolução espiritual”), publicado no Frankfurter allgemeine Zeitung, em 30 de dezembro de 2015, Tomás Vasek comenta o importante documento descoberto.

Julius Evola, o filósofo cultural ultra-fascista italiano, foi lido com entusiasmo, não apenas por Gottfried Benn, mas também por Martin Heidegger, como demonstra uma nota não publicada.

A palavra-chave de Heidegger é “raça”; Abaixo, a seguinte frase aparece na forma de manuscrito: ““Wenn eine Rasse die Berührung mit dem, was allein Beständigkeit hat und geben kann — mit der Welt des Seyns — verloren hat, dann sinken die von ihr gebildeten kollektiven Organismen, welches immer ihre Größe und Macht sei, schicksalhaft in die Welt der Zufälligkeit herab.” [Se uma raça perdeu contato com o que tem e pode dar resistência – com o mundo do ser – então os organismos coletivos formados a partir dele, de qualquer tamanho e forma, afundam fatalmente no mundo da contingência.”] A citação é extraída exatamente do livro Rebellion against the Modern World, publicado em alemão em 1935; Somente a maneira de escrever o Ser foi heideggerianizada.

O autor deste trabalho foi o filósofo e esoterista cultural italiano Julius Evola (1898-1974) – um racista e anti-semita que via a SS como uma ordem de elite, desenvolveu uma doutrina racial fascista e escreveu o prefácio da edição italiana de Os Protocolos dos Sábios de Sião. Após a guerra, os fascistas italianos o adoraram. Hoje, ele é considerado uma das principais figuras da extrema direita em toda a Europa. [. . .]

O trecho ainda não publicado pode dar uma nova direção à controvérsia de Heidegger em andamento. O nome de Evola não aparece nos escritos publicados de Heidegger, e a Academia de  estudos heideggeriana pouco prestou atenção sobre Evola. Até a filósofa italiana Donatella di Cesare não menciona Evola em seu livro Heidegger, the Jewish, the Shoah (2015). No entanto, comparações textuais sugerem que Heidegger não apenas leu Evola, como indica esta nota, mas também foi influenciado por suas idéias a partir dos anos trinta, de sua crítica à ciência e tecnologia, seu anti-humanismo e rejeição ao cristianismo, ao seu racismo “espiritual”. Se essa tese estiver correta, talvez alguém possa ver o falecido Heidegger como um esoterista fascista radical que esperava que o domínio de uma elite espiritual traga o reaparecimento dos deuses.

É claro que esta única nota estabelece apenas que Heidegger leu um dos livros de Evola, e não que ele leu  “delicadamente”. Tampouco indica o que Heidegger pensou sobre o Evola. Mas, no entanto, é uma descoberta importante. Isso poderia levar a lugar algum. (Pode ser a única referência de Heidegger a Evola). Ou pode ser a ponta de um iceberg. Uma conexão com a Evola pode acabar lançando muita luz sobre os interesses e associações de Heidegger. Independentemente do resultado, a descoberta de Vasek é o início de um importante projeto de pesquisa acadêmica. Existem outras referências a Evola nos documentos de Heidegger? Ele anotou os livros de Evola? Heidegger se correspondeu ou conheceu Evola? (Ambos os pensadores visitaram a terra natal um do outro.)

Há muito tempo me pergunto se pensadores da direita como Heidegger e Carl Schmitt estavam cientes da escola tradicionalista de Evola e René Guénon. Essa suspeita se baseou menos em doutrinas compartilhadas do que em preocupações compartilhadas. As preocupações de um filósofo são, com efeito, as perguntas que ele está tentando responder; suas doutrinas são suas tentativas de respondê-las. Heidegger e Schmitt compartilharam suas políticas de direita e olhar crítico sobre a modernidade com Evola e Guénon. Só isso já era motivo suficiente para lê-los, mesmo que eles chegassem a conclusões muito diferentes. Fiquei satisfeito ao saber do jornal português de Mircea Eliade que Schmitt disse que “o homem mais interessante hoje é René Guénon” e Eliade concordou, embora sua convicção às vezes tenha falhado. (Eliade também conheceu Evola, teve correspondências com ele e leu seus trabalhos.) E agora temos evidências positivas de que Heidegger leu Evola.

No entanto, sou um pouco cético em relação à afirmação de Vasek de que Heidegger foi influenciado por Evola desde meados da década de 1930, especificamente em questões como ciência, tecnologia, anti-humanismo, rejeição ao cristianismo, a raça e anti-semitismo. Por um lado, Heidegger havia rejeitado o cristianismo muito antes de 1930. Aguardo com expectativa as “comparações textuais” de Vasek, mas meu medo é que sejam superficiais. Visto que, embora os dois autores compartilhassem uma visão de direito e acreditassem que a modernidade tecnológica era o culminar de um longo processo de declínio que remonta à antiguidade, suas premissas filosóficas são muito diferentes.

O “mundo do ser” de Evola é essencialmente o reino platônico do reino eterno da verdade inteligível que se opõe ao “mundo da contingência”, que é inteligível apenas em relação ao fato de refletir o mundo do ser. Enquanto para Heidegger o conceito de “Ser” (Seyn, uma forma alemã arcaica de Sein), refere-se ao seu conceito de “Ereignis”, que é uma contingência não inteligível que estabelece diferentes domínios de interpretação do homem e do mundo.

Evola acreditava que a trajetória histórica descendente em direção à modernidade tecnológica e ao declínio cultural foi uma queda do mundo do Ser para o mundo da contingência. Para Heidegger, no entanto, essa perspectiva evolucionária essencialmente platônica faz parte do próprio declínio, efetivamente muito próximo do início de seu princípio. Para Heidegger, a destilação platônica do Ser como pura inteligibilidade e o intelecto como a capacidade de intuir o inteligível é falsa, porque é uma abstração que negligencia a unidade mais fundamental, a pertença histórica mútua do homem e dos mundos significativos. Para Heidegger, estamos muito próximos das coisas e de nós mesmos, envolvidos demais nelas, para entendê-las ou controlá-las completamente. Ele acreditava que a metafísica coloca tanto o Ser inteligível quanto o intelecto auto-transparente em busca de domínio. Assim, a vontade de poder que surge como fruto em uma civilização tecnológica global está presente no início da tradição filosófica.

Heidegger afirma que negligenciamos essa unidade fundamental porque, na verdade, ela se esconde. É um evento histórico que não pode existir fora do homem e ainda não pode ser controlado por ele. A auto-ocultação do Ser (Seyn) cria metafísica. E a metafísica inaugura o curso descendente da história que culmina no niilismo tecnológico. Contra Evola, o princípio do declínio não é a queda da metafísica, mas a queda na metafísica.

Em termos do tópico da nota não publicada de Heidegger, ou seja, aquela que inclui a questão da raça, A objeção de Evola ao racismo biológico é que ele é insuficientemente metafísico, negligencia as “raças da alma” e as “raças do espírito”. No entanto, Heidegger tinha uma objeção muito diferente à raça biológica.

Ao longo de sua carreira filosófica, Heidegger lutou contra conceitos falsos sobre a natureza humana. O denominador comum desses conceitos falsos é que eles são universais.              Na tradição metafísica, a essência do homem é o que todos os homens têm em comum. O que a razão nos diz é que o que todos temos em comum é a razão. O homem é um animal racional.

O animal racional não é, no entanto, um animal nacional. Porque a razão é uma, a humanidade é uma, então a comunidade humana deveria ser uma também. Portanto, os anexos mais específicos são ilegítimos. Se o homem é um animal racional, e a razão entende o universal, então a razão é, com efeito, uma “visão do nada”, que pode nos levar a qualquer lugar. A visão do nada nos torna cidadãos em todos os lugares. O animal racional é um cidadão do mundo; o cosmos é nossa polis; Temos asas, não raízes.

A palavra de Heidegger para a natureza humana, no entanto, é Dasein, que significa “estar lá”. Dasein não é uma visão do nada, mas uma visão de algum lugar. A visão de mundo do Dasein é particular, não universal. É particularizada pelo tempo e pelo espaço, e particularizada pela língua e cultura, o que compartilha com outros Dasein é sua comunidade –Mas não com toda a humanidade.

Heidegger é um filósofo distinto das identidades, do concreto, do local e do pertencimento, que é um relacionamento mútuo: pertencemos ao nosso mundo, e nosso mundo nos pertence. (O nome dessa associação mútua concreta é Ereignis). O conceito de Dasein é inerentemente político. Não somos o animal racional, mas o animal nacional, e a nação é definida pelo que temos em comum, história, idioma, cultura e destino. A política de Dasein é, portanto, etnacionalismo.

Por que não o nacionalismo racial? Heidegger não negaria que a raça faz parte da identidade étnica. Ser alemão implica ser branco. Mas há mais em ser alemão do que ser branco. Heidegger temia que definir identidade em termos exclusivos de racismo biológico fosse outra forma de universalismo destrutivo. Não tão universal e destrutivo quanto a “humanidade”, mas de consequências semelhantes. Pois, se a brancura é essencial, é fácil ficar indiferente à germanidade e ao britanismo, que é o caminho para a destruição e a homogeneização. Mas, para Heidegger, essa é uma forma de inautenticidade, uma falha em reconhecer nossa identidade completa e levar adiante as particularidades culturais e linguísticas de nossa herança.

Isso é muito diferente da crítica metafísica de Evola ao racismo biológico. Para Evola, o racismo biológico era muito concreto e insuficientemente metafísico. Para Heidegger, a raça biológica é muito abstrata e metafísica.

Há uma posição de que a visão filosófica de Heidegger era essencialmente apolítica. Então ele foi para a sua infeliz paixão pelo Nacional Socialismo. Então ele voltou à sua posição apolítica. Isso é falso. O pensamento de Heidegger é etnacionalista em sua essência. Isso implica que nunca deixou de existir. Então a política subsequente de Heidegger simplesmente foi à clandestinidade. Tornou-se oculto, escondido, esotérico. O que significa que Vaseks pode estar no caminho certo ao escrever: “Talvez alguém pudesse ver o Heidegger mais tarde como um radical fascista esotérico que esperava que uma elite espiritual pudesse gerar o reaparecimento dos deuses”.

Minha posição é que a decepção de Heidegger com o nacional-socialismo, que começou em meados dos anos 30, levou-o a procurar uma maneira de definir uma crítica etnacionalista pós-totalitária da modernidade globalizada e homogeneizadora. Simplificando, Heidegger foi o primeiro pensador da Nova Direita.

Traduzido em português por A.Andreas.S.Pires

Related

  • Neema Parvini’s Prophets of Doom: Cyclical History as Alternative to Liberal Progressivism

  • Remembering Martin Heidegger: September 26, 1889–May 26, 1976

  • Remembering Francis Parker Yockey: September 18, 1917–June 16, 1960

  • Nueva Derecha vs. Vieja Derecha Capítulo 7: El Factor Moral

  • Counter-Currents Radio Podcast No. 546 Greg Johnson on Plato’s Gorgias, Lecture 5

  • La Nación es un grupo biológico

  • The Pox Populi Guide to Creating Dissident Nationalist Art

  • Remembering Arthur Jensen (August 24, 1923–October 22, 2012)

Tags

biological raceCarl Schmittin PortugueseJulius EvolametaphysicsMircea EliadephilosophyRene GuénonThomas VasekTraditionalism

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