Leo Strauss on Martin Heidegger

“Existentialism is a school of philosophic thought. The name is not like Platonism, Epicureanism, and Thomism. Existentialism is a nameless movement like pragmatism or positivism. This is deceptive. Existentialism owes its overriding significance to a single man: Heidegger. Heidegger alone brought about such a radical change in philosophic thought as is revolutionizing all thought in Germany, in continental Europe, and is beginning to affect even Anglo-Saxony. I am not surprised by this effect. I remember the impression he made on me when I heard him first as a young Ph.D. in 1922. Up to that time I had been particularly impressed, as many of my contemporaries in Germany were, by Max Weber, by Weber's intransigent devotion to intellectual honesty, by his passionate devotion to the idea of science, a devotion that was combined with a profound uneasiness regarding the meaning of science. On my way north from Freiburg where Heidegger then taught, I saw in Frankfurt am Main Franz Rosenzweig whose name will always be remembered when informed people speak about Existentialism, and I told him of Heidegger. I said to him: in comparison with Heidegger, Weber appeared to me as an orphan child in regard to precision, and probing, and competence. I had never seen before such seriousness, profundity, and concentration in the interpretation of philosophic texts.”

“Existentialism is a "movement" which like all such movements has a flabby periphery and a hard center. That center is the thought of Heidegger. To that thought alone existentialism owes its importance or intellectual respectability. There is no room for political philosophy in Heidegger's work, and this may well be due to the fact that the room in question is occupied by gods or the gods.”

“Among the many things that make Heidegger's thought so appealing to so many contemporaries is his accepting the premise that while human life and thought is radically historical, History is not a rational process. As a consequence, he denies that one can understand a thinker better than he understood himself and even as he understood himself: a great thinker will understand an earlier thinker of rank creatively, i.e. by transforming his thought, and hence by understanding him differently than he understood himself. One could hardly observe this transformation if one could not see the original form. Above all, according to Heidegger all thinkers prior to him have been oblivious of the true ground of all grounds, the fundamental abyss. This assertion implies the claim that in the decisive respect Heidegger understands his great predecessors better than they understood themselves.”