For individuals who are sincere in searching for authenticity, confronting their own prejudices is an essential
step. The standard to determine if those propensities are valid, must answer the question: “is it so”? Attempts
to reach an exegesis of life, needs to rely upon honesty about the texture of one’s own life and the spiritual nature
that underpins our existence. Heidegger offers an insight that can be applied to the real world of politics.
If you need a quick refresher course on Martin Heidegger, start with the concept of “Dasein”.
“Dasein translates as "being-there". So, according to Heidegger, before anything else we exist, we are "there", we are
in the world and that is how we should conceive ourselves if we are going to understand our lives. To stress the importance
of this existence, Heidegger gave to Dasein’s activity of existing, the term being-in-the-world. The use of the hyphens
emphasizes that there is no distance between ourselves and the world. We are as much a part of that world as it is part of
us. The "in" is precisely an indicator of involvement, Heidegger thought that no distance, either physical or mental, should
exist between ourselves and the world. Dasein’s interest and involvement with its world is intrinsic to Dasein. There
is no existing, no "being-there", without a world in which to exist. A person without a world makes no sense. The world and
Dasein are one and the same.”
Those who identify with traditional values understand the combative makeup of realpolitik. Conservatives who
are firmly grounded in authentic heritage are viewed as the last remaining threat to the triumph of the secular world. Liberals
devote much of their energy and all their esteem in the pursuit of denying the lessons of history and the universality of
the corrupt nature of man. Being-in-the-world means to them, that conforming to the will of the popular culture is the highest
homage. Opposing the sacred cows of the sanctioned order is a risky endeavor. However, the path for authenticity is both ecumenical
and personal, at the same time.
In “Being and Time” Heidegger, uses the term Dasein as a depiction for mankind. Jacob Graham offers the following assessment: “Dasein is ‘fallen’ into the world of what Heidegger calls
the ‘they-self’. The world of the ‘they’ is the world of everyone and yet no one in particular.
Heidegger states that Dasein exists inauthentically within this world. In the fundamental ontology that Heidegger takes up,
there is no evaluation of Dasein’s inauthenticity as ‘bad’ or ‘good’, or as being worse than
authenticity. Heidegger, in Being And Time, has simply taken up the task of a fundamental ontology to get at the primordial
roots of Dasein. The fact that Heidegger found Dasein’s existence to be, for the most part, inauthentic, does
not hold evaluative elements in a fundamental ontology.”
The moral element for conduct is absent in the void that is the common plight of man. For Heidegger, according
to Mr Graham: “We find that alienation is not alienation from anything (object) in the world, but Dasein is alienated
from itself. Moreover, we see that this alienation is not a kind of separation of Dasein from itself, but is an ‘entanglement’
within itself. Dasein becomes lost in itself.”
Apply this circumstance to the prevailing sentiments that foster the current ‘PC’ environment.
Out of fear, the dominant opinion lashes out against defenders of the traditional values. Since the focal point of existence
for the progressive, is the absolution of self induced guilt, the inauthentic character of their being becomes obsessive.
The disconnect from the reality of social interaction is the foundation of their denial. They view those who object to the
social relativism of the progressive political order as alienated from society. While, the creators of systematic alienation
are the very people who seek to impose their version of purity upon the guardians of a traditional order.
One should not confuse that a conservative defense is an endorsement of the established order. Quite the contrary,
apply this conclusion from Jacob Graham to our current condition: “Because Dasein is for the most part in the world
of the ‘they’ it exists inauthentically, and exists in a state of alienation.”
The hard truths that genuine conservatives raise are so unsettling to the status quo socialists, that only
the elimination of such dissent will ensure the final dominance of the collectivism. The message that authentic conservatives
expound has a populist theme that benefits the ordinary man. Heidegger speaks to this point: “…anticipation
reveals to Dasein its lostness in the they-self, and brings it face to face with the possibility of being itself, primarily
unsupported by concernful solicitude, but of being itself, rather, in an impassioned freedom towards death—a freedom
which has been released from the Illusions of the ‘they’, and which is factical, certain of itself, and anxious”
(Heidegger, 311).
Freedom towards death may have a morbid connotation, so consider looking at the concept as a flight from the
‘PC’ deception culture. Conservatives comprehend that the direction of world affairs are on a path to dissolution.
The end of this road is termination. If Heidegger is correct that anxiety before death allows for Dasein to become resolute
with his ownmost possibilities, then it is the champion of conservative values that will bring victory to the restoration
of a natural order. The difference between the ‘do good’ left and the ‘heritage’ right is one that
contrasts the amoral debasement of liberalism with the respectful partition of intrinsic divisions.
Being-in-the-world of the social engineer is a synthetic structure. Again Heidegger speaks to this issue by
stating: “when two entities are present-at-hand within the world, and furthermore are worldless in themselves, they
can never ‘touch’ each other, nor can either of them ‘be’ ‘alongside’ the other”
(81-82).
If you think that Heidegger is too abstract, consider that the inherent fundamental ontology of being is relevant
to our ordinary existence, since it requires us to confront and combat the heresy of the progressive commissars. When alienation
is the invention from the social policies of interventionists, all mankind suffer under the yoke of an artificial altruism.
The lesson for legitimate conservatives is to have the fortitude to identify the betrayers and the courage to slay the traitors.
The fate of Dasein is in your hands . . .
SARTRE - November 21, 2003
