Above: Filmmaker Jeffrey van Davis talks with philosophy professor, Stephen Hicks, about the first screening of his Heidegger documentary – first screened at the University of Freiburg in the very auditorium where Martin Heidegger, in 1933, gave his famous “Rector Speech” – 3 weeks before joining the National Socialist German Workers’ Party. i.e. The Nazi Party. The first thing Heidegger did as Rector was to eliminate the University’s democratic structures, including those that had elected him Rector.

For the enlightenment, advancement, and inspiration of its members


Proudly presents

With the kind permission of

Jeffrey Van Davis

A powerful – often disturbing – documentary, devoid of any sensationalism.
This is a straightforward, methodical, intellectual exposé of the philosopher
some refer to as the Fuhrer’s Fuhrer.

Understanding Heidegger & Nazism
(part 2 of 2)

Date: Monday July 4, 2011

VenueHome of Prodos & Barboo, 153 Lennox Street, Richmond.

6.15 – 7.15 PM: Doors Open at 6.15 PM.

Dinner is served – until 7.15 PM. Join the many PRODOS Film Study Group members who have now enjoyed our range of healthy, high quality microwave meals. This is good food! We use only the best! Our two key suppliers are: Tender Loving Cuisine & Choice Fresh Meals. All meals are offered to you at cost price.

CLICK HERE to see the current menu.

7.30 PM: Commencement of Films + Chaired discussion.

Who: Only registered PRODOS Film Study Group members and guests of members allowed. You can apply to join on the night. To join you need to agree with our purpose and pay the $5 annual fee.

Policy: Leaving straight after a film and therefore skipping the discussion goes against one of the conditions upon which our permission to screen these films is based.

9.30 PM: End of meeting.

Cost: No charge. But if you’d like to make a personal donation to Prodos that’s greatly appreciated. Thanks.


Excerpt from Martin Heidegger’s 1933 Rector speech at the University of Freiberg:

Out of the resoluteness of the German students to stand their ground while German destiny is in its most extreme distress comes a will to the essence of the university.

This will is a true will, provided that German students, through the new Student Law, place themselves under the law of their essence and thereby first define this essence. To give oneself the law is the highest freedom.

The much-lauded “academic freedom” will be expelled from the German university; for this freedom was not genuine because it was only negative.

It primarily meant lack of concern, arbitrariness of intentions and inclinations, lack of restraint in what was done and left undone.

The concept of the freedom of the German student is now brought back to its truth.

In future, the bond and service of German students will unfold from this truth.

From another speech:

Let not propositions and ‘ideas’ be the rules of your being (Sein). The Fuhrer alone is the present and future German reality and its law. Learn to know ever more deeply: that from now on every single thing demands decision, and every action responsibility. Heil Hitler!

And another:

The German people has been summoned by the Fuhrer to vote; the Fuhrer, however, is asking nothing from the people; rather, he is giving the people the possibility of making, directly, the highest free decision of all: whether it – the entire people – wants its own existence (Dasein), or whether it does not want it. […] On November 12, the German people as a whole will choose its future, and this future is bound to the Fuhrer. […] There are not separate foreign and domestic policies. There is only one will to the full existence (Dasein) of the State. The Fuhrer has awakened this will in the entire people and has welded it into a single resolve.

Were such statements consistent or inconsistent with Martin Heidegger’s philosophy?

Was his support for Hitler and the Nazis an error? If so, did he realise this?

How influential are Heidegger’s ideas today? Why are modern philosophers so forgiving of Heidegger’s Nazism? Some treat it as a perplexing aberration. Was it?

Some say that his influence is almost as great as Aristotle’s.

Okay, so what exactly is he talking about?

If you took Heidegger seriously, where would you end up?

These and many more questions will be explored on Monday night.

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