The 2014 publication of the first three volumes of Martin Heidegger's Black Notebooks, the philosopher's private writings from the war years, sparked international controversy. While Heidegger's engagement with National Socialism was well known, as were a handful of his private anti-Semitic comments, the Black Notebooks showed for the first time that this anti-Semitism was not merely a personal resentment.The notebooks contain not just anti-Semitic remarks but anti-Semitism deeply embedded in the language of his thought. In them, Heidegger tried to assign a philosophical significance to anti-Semitism, with "the Jew" or "world Judaism" cast as antagonist in his project. How, then, are we to engage with a philosophy that, no matter how significant, seems contaminated by anti-Semitism? This book brings together an international group of scholars from a variety of disciplines to discuss the ramifications of the Black Notebooks for philosophy and the humanities at large. Bettina Bergo, Robert Bernasconi, Martin Gessmann, Sander Gilman, Peter E. Gordon, Hans Ulrich Gumbrecht, Michael Marder, Eduardo Mendieta, Richard Polt, Tom Rockmore, Peter Trawny, and Slavoj Zizek discuss issues including anti-Semitism in the Black Notebooks and Heidegger's thought more broadly, such as German conceptions of Jews and Judaism, Heidegger's notions of metaphysics, and anti-Semitism's entanglement with Heidegger's views on modernity and technology, grappling with material as provocative as it is deplorable. In contrast to both those who seek to exonerate Heidegger and those who simply condemn him, and rather than an all-or-nothing view of Heidegger's anti-Semitism, they urge careful reading and rereading of his work to turn Heideggerian thought against itself. These measured and thoughtful responses to one of the major scandals in the history of philosophy unflinchingly take up the tangled and contested legacy of Heideggerian thought.

In 2014, the first three volumes of Heidegger's Black Notebooks-the personal and philosophical notebooks that he kept during the war years-were published in Germany. These notebooks provide the first textual evidence of anti-Semitism in Heidegger's philosophy, not simply in passing remarks, but as incorporated into his philosophical and political thinking itself. In Heidegger and the Myth of a Jewish World Conspiracy, Peter Trawny, the editor of those notebooks, offers the first evaluation of Heidegger's philosophical project in light of the Black Notebooks. While Heidegger's affiliation with National Socialism is well known, the anti-Semitic dimension of that engagement could not be fully told until now. Trawny traces Heidegger's development of a grand "narrative" of the history of being, the "being-historical thinking" at the center of Heidegger's work after Being and Time. Two of the protagonists of this narrative are well known to Heidegger's readers: the Greeks and the Germans. The world-historical antagonist of this narrative, however, has remained hitherto undisclosed: the Jews, or, more specifically, "world Judaism." As Trawny shows, world Judaism emerges as a racialized, destructive, and technological threat to the German homeland, indeed, to any homeland whatsoever. Trawny pinpoints recurrent, anti-Semitic themes in the Notebooks, including Heidegger's adoption of crude cultural stereotypes, his assigning of racial reasons to philosophical decisions (even undermining his Jewish teacher, Edmund Husserl), his endorsement of a Jewish "world conspiracy," and his first published remarks on the extermination camps and gas chambers (under the troubling aegis of a Jewish "self-annihilation"). Trawny concludes with a thoughtful meditation on how Heidegger's achievements might still be valued despite these horrifying facets. Unflinching and systematic, this is one of the most important assessments of one of the most important philosophers in our history.

How do we challenge the structures of late capitalism if all possible media through which to do do is inescapably capitalist? This urgent political question is at the heart of Peter Trawny's major new work. With searing precision Trawny demonstrates how our world has become wholly determined by technology, capital, and the medium. In this world of the 'TCM', we universal subjects remain in a state of apathy that is temporarily punctuated, but also reinforced, by the phantasmatic dream of difference offered us by the 'Hollywood machine.' Our sole motivation is to gain money and the power it brings. The only meaningful difference in the world of the TCM universal is the difference between wealth and poverty. Freedom is then only the freedom to dispose of things (particularly technological objects) and to gain pleasure. It makes our relation to our surroundings essentially 'touristic,' and our relation to the earth an essentially exploitative one. The notion of personal or societal freedom has never been more controversial or, seemingly, more far from our grasp. While exploring in details the difficulties we face in our attempts to be free, Trawny builds a vision of how to break out of the mediums in which we operate and experience a new kind of freedom. Escape from the TCM universal is impossible. Yet philosophy itself is the impossible. So when Trawny writes that "escape-the other-is impossible," we can read this both as "escape is impossible" and as "escape is the impossible," that is, the only possible escape is through philosophy.

How do we challenge the structures of late capitalism if all possible media through which to do do is inescapably capitalist? This urgent political question is at the heart of Peter Trawny's major new work. With searing precision Trawny demonstrates how our world has become wholly determined by technology, capital, and the medium. In this world of the 'TCM', we universal subjects remain in a state of apathy that is temporarily punctuated, but also reinforced, by the phantasmatic dream of difference offered us by the 'Hollywood machine.' Our sole motivation is to gain money and the power it brings. The only meaningful difference in the world of the TCM universal is the difference between wealth and poverty. Freedom is then only the freedom to dispose of things (particularly technological objects) and to gain pleasure. It makes our relation to our surroundings essentially 'touristic,' and our relation to the earth an essentially exploitative one. The notion of personal or societal freedom has never been more controversial or, seemingly, more far from our grasp. While exploring in details the difficulties we face in our attempts to be free, Trawny builds a vision of how to break out of the mediums in which we operate and experience a new kind of freedom. Escape from the TCM universal is impossible. Yet philosophy itself is the impossible. So when Trawny writes that "escape-the other-is impossible," we can read this both as "escape is impossible" and as "escape is the impossible," that is, the only possible escape is through philosophy.

This is the first English translation of the seminar Martin Heidegger gave during the Winter of 1934-35, which dealt with Hegel's Philosophy of Right. This remarkable text is the only one in which Heidegger interprets Hegel's masterpiece in the tradition of Continental political philosophy while offering a glimpse into Heidegger's own political thought following his engagement with Nazism. It also confronts the ideas of Carl Schmitt, allowing readers to reconstruct the relation between politics and ontology. The book is enriched by a collection of interpretations of the seminar, written by select European and North American political thinkers and philosophers. Their essays aim to make the seminar accessible to students of political theory and philosophy, as well as to open new directions for debating the relation between the two disciplines. A unique contribution, this volume makes available key lectures by Heidegger that will interest a wide readership of students and scholars.

The 2014 publication of the first three volumes of Martin Heidegger's Black Notebooks, the philosopher's private writings from the war years, sparked international controversy. While Heidegger's engagement with National Socialism was well known, as were a handful of his private anti-Semitic comments, the Black Notebooks showed for the first time that this anti-Semitism was not merely a personal resentment.The notebooks contain not just anti-Semitic remarks but anti-Semitism deeply embedded in the language of his thought. In them, Heidegger tried to assign a philosophical significance to anti-Semitism, with "the Jew" or "world Judaism" cast as antagonist in his project. How, then, are we to engage with a philosophy that, no matter how significant, seems contaminated by anti-Semitism? This book brings together an international group of scholars from a variety of disciplines to discuss the ramifications of the Black Notebooks for philosophy and the humanities at large. Bettina Bergo, Robert Bernasconi, Martin Gessmann, Sander Gilman, Peter E. Gordon, Hans Ulrich Gumbrecht, Michael Marder, Eduardo Mendieta, Richard Polt, Tom Rockmore, Peter Trawny, and Slavoj Zizek discuss issues including anti-Semitism in the Black Notebooks and Heidegger's thought more broadly, such as German conceptions of Jews and Judaism, Heidegger's notions of metaphysics, and anti-Semitism's entanglement with Heidegger's views on modernity and technology, grappling with material as provocative as it is deplorable. In contrast to both those who seek to exonerate Heidegger and those who simply condemn him, and rather than an all-or-nothing view of Heidegger's anti-Semitism, they urge careful reading and rereading of his work to turn Heideggerian thought against itself. These measured and thoughtful responses to one of the major scandals in the history of philosophy unflinchingly take up the tangled and contested legacy of Heideggerian thought.