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Draft for Κοινόν. Out of the History of Beyng [204-206]

by those who exploit Nietzsche, concerning the "impotence" of "spirit." This is why the "struggle"g by the Christian churches against Bolshevism, for instance, is unable to achieve anything, because they are not able to recognize its spiritual essence, since they themselves are subservient to something "spiritual" that essentially and definitively prevents Christendom from ever founding in opposition to this "world enemy Bolshevism" a site of decisive questioning that would be entirely different in essence and uproot it from the ground up. It is above all only ever through "struggle" that degenerates into sham fights and eventual agreement that the knowledge must awaken that that pure power in its unconditional empowering for its part points back to something else as its origin and essential support. That is "machination"; and this word is meant to think an essential decision in the Western history of beyng. Such thinking comes infinitely closer to the "reality" of the occurrences of the epoch (and not as actionless gaping) than every kind of petty bourgeois "intervention." It would admittedly be an erroneous demand ever to want to see this thinking transformed into a universal form of representing and opining practiced by everyone. By contrast, one thing is needed: a knowing of the many uncircumventable and essentially diverse forms in which the historical overcoming of communism must transpire. The most stubborn impediment to this knowing remains the unnamed and poorly considered expectation of an eventual return of pre-communistic, bourgeois conditions. This beguiling expectation continually feeds on the erroneous perspective for which whatever is "public" alone appears to be what is real, whereas it is, after all, only the indeed necessary and never simply to be leapt over, yet empty shadow of history, which essences only as the history of beyng.

It is not flight before the essential content of political reality and into the "spiritual," but rather thinking through the political into the ground of the boundless essence of its power that attains those realms from which "spirit," as a dominant form of metaphysics, may be overcome together with metaphysics itself. And only where "spirit" is active in advance as a model or counter-model does the opinion that the spiritual is rooted in the "bodily" achieve its respect, its understandability, and the possible validity of a profession of faith as a worldview. "Communism," however, is no mere form of state, nor simply a kind of political worldview, but rather the metaphysical constitution in which the humankind of modernity finds itself as soon as the consummation



g. Trs.: "Struggle": 1. On a plane least one's own [?]. 2. In general not what is decisive—what is the point of struggle, where "justification" as power is of such a kind that it makes such things superfluous.


Martin Heidegger (GA 69) The History of Beyng