One thing that is perhaps surprising about Being and Time, for someone familiar with the later Heidegger and with the continental tradition that grew out of his work, is how positive it seems to be about science. He never denies that science is extremely powerful or that it produces true and useful results, and in chapter 2 of division 1, he seems to grant its role as a “primary mode of Being-in-the-World” a certain legitimacy. The purpose of the analytic of Being is not to call science into question but to provide the kind of robust conceptual underpinning that they all need — and the contemporaneous “crises” in the various sciences (as listed in the introduction) demonstrate that the sciences themselves are calling out for just this kind of operation. The problem with scientific knowledge is that it has covered over its own deepest sources and obscured our view of the phenomenon of Being-in-the-World, but presumably once this has been secured, science will be able to achieve ever greater things that comport more fully with what is most important about human existence.
It strikes me that, without the benefit of hindsight, one could view fascism — including its local German variant of Nazism — as a marriage of technology with the authentic lifeworld of the people, and that one could view Communism as an attempt to uproot that lifeworld once and for all. And after fascism’s horrifying crimes and ultimate failure, one could then say: “I see where I went wrong — it was granting legitimacy to technology!” Hence his infamous gloss of “the inner truth and greatness of National Socialism” as “the encounter between global technology and modern humanity” — and so the way to get past the mistake of Nazism is to turn against technology itself as inherently hostile to the authentic lifeworld of the people.
With the benefit of hindsight, of course, the original judgment of fascism seems obviously stupid, and the explanation of how he was able to make that mistake also seems pretty dumb. Hence, perhaps, the almost universally shared position among “left Heideggerians” that there is something trite about Heidegger’s famous critiques of technology.
This is of course over-simplified and likely unoriginal. Still, what do you think, dear readers?