The Entwined Shadows: Unveiling the Unsustainable Nexus of Colonialism, Nationalism, Imperialism, and Capitalism through Heideggerian Philosophy

Martin Heidegger’s philosophy offers a profound framework for understanding the interconnectivity and unsustainability of colonialism, nationalism, imperialism, and capitalism. By delving into his concepts, such as “Being-in-the-world,” “enframing,” and “the oblivion of Being,” we can uncover the ways these socio-political phenomena are intertwined and ultimately unsustainable.

Interconnectivity

Enframing and Technological Worldview: Heidegger’s notion of “enframing” (Gestell) refers to the technological worldview that dominates modernity, which sees the world as a collection of resources to be exploited. This perspective is foundational to both capitalism and imperialism. Capitalism’s drive for continuous growth and profit leads to the exploitation of natural and human resources, viewing them merely as means to an end. Similarly, imperialism, often fuelled by capitalist ambitions, sees entire regions and populations as resources to be controlled and utilized.

The Standing Reserve and Colonialism: In the context of colonialism, the idea of “standing reserve” (Bestand) becomes crucial. Colonized lands and peoples are treated as standing reserves, existing solely for the benefit of the colonizers. This dehumanizing view underlies the colonial project, where indigenous cultures and environments are systematically devalued and exploited.

Nationalism and the Question of Being:  Nationalism, on the other hand, can be seen through Heidegger’s exploration of the authentic and inauthentic modes of being. Nationalism often arises from an inauthentic mode of being, where individuals seek a sense of identity and purpose through the collective identity of the nation-state. This collective identity can be manipulated to support imperialistic endeavours, as the nation is projected as a superior entity entitled to dominate others.

Unsustainability

Forgetting of Being: Heidegger argues that modernity is characterized by the “oblivion of Being,” where the true essence of existence is forgotten in favor of superficial engagements with the world. Colonialism, nationalism, imperialism, and capitalism all contribute to this forgetting by prioritizing power, wealth, and identity over genuine understanding and respect for the Being of others. This results in unsustainable practices, as the exploitation and dehumanization inherent in these systems lead to conflict, resistance, and environmental degradation.

Crisis of Meaning: The technological enframing that drives these phenomena also leads to a crisis of meaning. As Heidegger posits, when everything is viewed through the lens of utility, the deeper, existential questions of life are overshadowed. This creates a cultural and spiritual void, leading to the disintegration of social and ecological systems. The relentless pursuit of economic growth (capitalism), territorial expansion (imperialism), cultural dominance (colonialism), and national superiority (nationalism) leads to ecological destruction, social inequality, and global conflicts, all of which are unsustainable in the long term.

Environmental Degradation: Heidegger’s critique of technology includes a concern for the environment, which resonates with the unsustainability of these interconnected phenomena. The capitalist drive for endless consumption and growth leads to environmental degradation, while colonial and imperialist projects have historically resulted in the destruction of ecosystems and exploitation of natural resources. Nationalist policies often prioritize short-term national interests over long-term environmental sustainability.

Drawing on Heidegger’s philosophy, we can see that colonialism, nationalism, imperialism, and capitalism are deeply interconnected through a shared worldview that prioritizes exploitation and control. This interconnectedness contributes to their inherent unsustainability, as they collectively foster a forgetting of Being, leading to environmental destruction, social inequity, and a crisis of meaning. To move towards sustainability, a fundamental shift in our understanding of existence and our relationship with the world is necessary, one that Heidegger’s philosophy encourages through a return to a more authentic mode of Being.

Who is Martin Heidegger?

Martin Heidegger’s philosophical focus is primarily on ontology, the study of being. His most influential work, “Being and Time” (1927), investigates the question of what it means “to be.” Heidegger introduces the concept of “Dasein,” which refers to human existence or “being-there,” and explores how Dasein experiences the world, emphasizing notions like “being-in-the-world,” “care,” “authenticity,” and “being-toward-death.” Key concepts of Heidegger’s philosophy include:

Being-in-the-World (In-der-Welt-sein): Heidegger argues that human beings are fundamentally connected to and involved with their surroundings. This contrasts with the Cartesian notion of a detached subject observing the world from a distance.

Thrownness (Geworfenheit): This refers to the condition of being thrown into a pre-existing world with its own historical and social contexts. Individuals do not create their existence from scratch but find themselves already in a situation they did not choose.

Authenticity (Eigentlichkeit): Heidegger encourages individuals to live authentically by acknowledging and embracing their own finite existence and the inevitability of death, rather than conforming to the anonymous “they” (das Man) or societal norms.

Time and Temporality: Heidegger sees human existence as fundamentally temporal. He emphasizes the importance of future-oriented thinking and the idea that individuals project themselves into possibilities.

Importance for Global Politics Today

Heidegger’s philosophy can provide valuable insights into global politics in several ways:

Understanding Existential Conditions: By emphasizing the existential conditions of human beings, Heidegger’s philosophy can help politicians and policymakers understand the underlying motivations and anxieties of individuals and societies. This can be particularly useful in addressing issues like nationalism, identity politics, and social alienation.

Critique of Technology: Heidegger was critical of the modern technological worldview, which he believed objectified and dehumanized individuals. His critique can be applied to contemporary issues such as the impact of artificial intelligence, surveillance, and the ecological crisis. It encourages a reevaluation of how technology shapes human life and political structures.

Authenticity and Leadership: Heidegger’s concept of authenticity can inform political leadership by emphasizing the importance of leaders who are genuine and transparent, rather than conforming to populist trends or acting out of self-interest. This can foster more responsible and ethical governance.

Global Interconnectedness: Heidegger’s idea of “being-in-the-world” underscores the interconnectedness of all human beings. This perspective can inform international relations and global cooperation by highlighting the shared existential conditions and challenges faced by humanity, such as climate change, pandemics, and global inequality.

Critique of Modernity: Heidegger’s critique of modernity and its discontents can help in understanding the backlash against globalization and the rise of populist movements. His analysis can be used to explore the disillusionment with contemporary political and economic systems and the search for more meaningful forms of existence.

While Heidegger’s own political affiliations, particularly his association with National Socialism, are controversial and problematic, the existential and ontological aspects of his philosophy can still offer a profound lens through which to examine and address contemporary global political issues.

Additional Readings:

Books:

Heidegger, M. (1927). Being and Time (J. Macquarrie & E. Robinson, Trans.). Harper & Row.

Heidegger, M. (1993). Basic Writings (D. F. Krell, Ed.). HarperCollins.

Heidegger, M. (1935). The Origin of the Work of Art. Poetry, Language, Thought, 15-86.

Heidegger, M. (1968). What is Metaphysics? In D. F. Krell (Ed.), Martin Heidegger: Basic Writings (pp. 93-112). HarperCollins.

Heidegger, M. (1979). The Principle of Identity (R. Rojcewicz & A. Schuwer, Trans.). Indiana University Press.