Abstract A characteristic of Heidegger was his contempt for German high culture. In particular he shunned eighteenth-century Humanity, Humanität. The idea that the beautiful work of art reconciled the human with the eternal belonged to an outdated metaphysics. Some of this ill-will was political in origin and counter-cultural in intent. The great names of the classical Weimar period—Goethe and Schiller in literature and Kant in philosophy—had become sterile middle-class institutions by the early decades of the nineteenth century. With the unification of Germany in 1871 they became props of an increasingly nationalist and authoritarian, predominantly Protestant state. Heidegger, raised Catholic, resisted the political and cultural dominance of Berlin by declaring himself a localist in his Germanic affiliations, and a philosopher rooted in his home provinces of Baden and Allemania, in the country’s southwest. What this meant in practice was that, from a position of political reaction, he scoffed at the cultivated middle class whose ways were forced upon him by a university career. Disdaining the lofty myth of absolute beauty, goodness and truth, he wanted to remain, also in his practise of philosophy, a village craftsman like his father and grandfather.

中文翻译：

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海德格尔：村庄的亚里士多德？

摘要 海德格尔的一个特点是对德国高雅文化的蔑视。他尤其回避了 18 世纪的人性，Humanität。美丽的艺术作品将人与永恒调和的想法属于过时的形而上学。其中一些恶意是出于政治原因和反文化意图。古典魏玛时期的伟大人物——文学中的歌德和席勒以及哲学中的康德——在 19 世纪初期已经成为贫瘠的中产阶级机构。随着 1871 年德国的统一，他们成为一个日益民族主义和威权主义，主要是新教国家的支柱。海德格尔是天主教徒，在他的日耳曼派系中宣称自己是地方主义者，以此来抵制柏林的政治和文化支配地位，一位扎根于家乡巴登省和阿勒马尼亚省的哲学家，位于该国西南部。这在实践中意味着，他站在政治反动的立场上，嘲笑大学生涯强加给他的有教养的中产阶级。他蔑视绝对美丽、善良和真实的崇高神话，在他的哲学实践中，他想继续像他的父亲和祖父一样成为乡村工匠。