deleuze guatarri heidegger

The position of many writers with respect to democracy is complex and ambiguous. The Heidegger affair has complicated matters: a great philosopher actually had to be reterritorialized on Nazism for the strangest commentaries to meet up, sometimes calling his philosophy into question and sometimes absolving it through such complicated and convoluted arguments that we are still in the dark.

It is not always easy to be Heideggerian. It would be easier to understand a great painter or musician falling into shame in this way (but, precisely, they did not). It had to be a philosopher, as if shame had to enter into philosophy itself. He wanted to rejoin the Greeks through the Germans, at the worst moment in their history: is there anything worse, said Nietzsche, than to find oneself facing a German when one was expecting a Greek? How could Heidegger's concepts not be intrinsically sullied by an abject reterritorialization? Unless all concepts include this gray zone and indiscernibility where for a moment the combatants on the ground are confused, and the thinker's tired eye mistakes one for the other -- not only the German for a Greek but the fascist for a creator of existence and freedom. Heidegger lost his way along the paths of reterritorialization because they are paths without directive signs or barriers. Perhaps this strict professor was madder than he seemed. He got the wrong people, earth, and blood. For the race summoned forth by art or philosophy is not the one that claims to be pure but rather an oppressed, bastard, lower, anarchical, nomadic, and irremediably minor race . . .
from Deleuze and Guatarri, _What is philosophy?_, 108-109.