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Ralkowski, Mark A. 2009. Heidegger's Platonism. New York and London 128 Critical Notices / The International Journal of the Platonic Tradition 6 (2012) 128-138 Ralkowski, Mark A. 2009. Heidegger’s Platonism. New York and London: Contin- uum Publishing, 212 + xx pp., hardbound, $130, 978-1441184894. Plato exerts a signifijicant, albeit not always obvious, influence on Heidegger’s thought. Indeed, Heidegger’s central work Being and Time begins with a quota- tion from Plato’s Sophist: “For manifestly you have long been aware of what you mean when you use the expression ‘being.’ We, however, who used to think we understood it, have now become perplexed.”1 Although Heidegger throughout claimed that Brentano’s dissertation Von der mannigfachen Bedeutung des Seien- den nach Aristoteles2 had been the main influence on his philosophy,3 one does not have to look far for traces of Plato’s influence on his thought. In Being and Time, following the preface, Heidegger speaks of the challenge of a “rekindled γιγαντοµαχία περὶ τῆς οὐσίας,”4 And while he acknowledges the necessity of such a struggle (and even welcomes the opportunity to “reawaken” an understanding of the meaning of the question of Being), he also makes it clear that in under- standing the problem of Being “our fijirst philosophical step” must lie in “not µῦθόν τινα διηγεῖσθαι, in not ‘telling a story’.”5 Both the quotation regarding the gigan- tomachy and that regarding the necessity and desirability of not telling a myth are from Plato’s Sophist (246a and 242c).6 The shadow of Plato thus looms large 1) Macquarrie/Robinson trans.; the passage is from Plato’s Sophist 244a. 2) Franz Brentano, Von der mannigfachen Bedeutung des Seienden nach Aristoteles. Freiburg: Herder, 1862. 3) See, for example, the autobiographical account in “Mein Weg in die Phänomenologie” (1963; since reprinted in volume 14 of the Heidegger Gesamtasugabe, Zur Sache des Denkens (Frankfurt a.M.: Vittorio Klostermann, 2007)). The account has been challenged by many scholars as an idealized self-representation. 4) Note the “demythologization” at stake here, an idea that is given full prominence later in Bultmann’s demythologizing project. Bultmann, of course, was among the theologians most deeply influenced by Heidegger. 5) Heidegger does not indicate the ellipsis here (the passage actually reads µῦθόν τινα ἕκαστος φαίνεταί µοι διηγεῖσθαι), but in his Plato’s Sophist lecture course from 1923 he quotes the full passage. His paraphrasing restatement is characteristic of his strategy of identifying the ontological diffference, i.e., the distinction between Being and beings, as what has never been thought as such in the history of Western philosophy: “This says,” he clarifijies, “that the ancients, insofar as they dealt with Being, told stories about beings, said what happens to beings. Hence the ancients did not at all arrive at a position from which they could deter- mine something about the Being of beings.” Martin Heidegger, Plato’s Sophist, trans. Richard Rojcewicz & André Schuwer (Bloomington, IN: Indiana University Press, 1997), 305; empha- sis in original. 6) Both passages are cited in Heidegger’s 1923 lecture course on Plato’s Sophist (see n. 5 above). Once again, Heidegger interprets the gigantomachy in characteristically idiosyncratic © Koninklijke Brill NV, Leiden, 2012 DOI: 10.1163/187254712X621004 Critical Notices / The International Journal of the Platonic Tradition 6 (2012) 128-138 129 over Heidegger’s masterpiece. And when Heidegger ends his book with a discus- sion of Hegel, we can discern the faint but unmistakable echo of Plato yet again.7 Yet, surprisingly, the question of Heidegger’s ‘Platonism’ has attracted little attention from scholars. Besides Gadamer, who develops his reading of Plato in explicit dialogue with Heidegger,8 few scholars have taken up the question. Apart from a few scholars who have dedicated essays to the topic,9 most Heidegger scholars skirt this issue.10 Among scholars of ancient philosophy, the silence is even more pronounced. With the exception of Stanley Rosen,11 most scholars of ancient philosophy appear to consider a dialogue with Heidegger to be not worth fashion. Asking rhetorically “what genuinely is at stake in this γιγαντοµαχία περὶ τῆς οὐσίας?,” he immediately supplies the following answer: “The issue is the disclosure of beings, the ones that genuinely satisfy the meaning of Being, and consequently the issue is the demon- stration of the meaning of οὐσία itself. The way to demonstrate the meaning of οὐσία is to produce the beings which satisfy the meaning of Being. This latter task is not independent but is entirely included in the fijirst. The question of the meaning of οὐσία is not alive for the Greeks as an ontological theme; instead they always ask only: which beings genuinely satisfy the meaning of Being and which ontological characters result thereby? The meaning of Being itself remains unquestioned.” Heidegger, Plato’s Sophist, 323. 7) Throughout his career, Heidegger insisted that Hegel was the most Greek of German thinkers; for relevant passages, see Being and Time, 22, 22-23; see also the critique of Hegel that runs through his 1919/1920 lecture course Grundprobleme der Phänomenologie (Martin Heidegger, Grundprobleme der Phänomenologie, 2nd ed. (Frankfurt a.M.: Vittorio Klostermann, 2010)). 8) See, for example, his Dialogue and Dialectic: Eight Hermeneutical Studies in Plato, trans. P. Christopher Smith (New Haven, CT: Yale University Press, 1983) or his The Idea of the Good in Platonic-Aristotelian Philosophy, trans. P. Christopher Smith (New Haven, CT: Yale Uni- versity Press, 1986). 9) See, for example, Drew Hyland, “Heidegger’s Plato,” in Questioning Platonism: Continen- tal Interpretations of Plato (Albany, NY: SUNY Press, 2004); see also Robert J. Dostal’s his- torical survey of Heidegger’s relationship to Plato in “Beyond Being: Heidegger’s Plato,” Journal of the History of Philosophy 23,1 (January 1985): 71-98. More recently, Catalin Partenie and Tom Rockmore have produced the fijirst volume of essays on the Heidegger/Plato rela- tionship. While individually illuminating on various aspects of the relationship, the essays still do not amount to a comprehensive consideration of that relationship; Catalin Partenie and Tom Rockmore, Heidegger and Plato: Towards Dialogue (Evanston, IL: Northwestern University Press, 2005). See also the useful overview in Catherine H. Zuckert, Postmodern Platos (Chicago: University of Chicago Press, 1996). 10) Excluding, of course, a slew of ‘Heideggerianizing’ interpretations of Plato, such as those of John Sallis and some of his students. 11) See, for example, his “Heidegger’s Interpretation of Plato,” The Journal of Existentialism 8,28 (1967): 477-504 or the more recent The Question of Being: A Reversal of Heidegger (New Haven, CT: Yale University Press, 1993)..
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