本文主要目的是以議論加敘事的交互效果’回顧海德格約1933 至49年間的政治探問。他當初短暫的政治興趣和事後深切的反思心 得，其中許多隱匿於他長期「沉默」背後的講學與著作文稿裡，近來 始因《全集》（Gesamtausgabe )愈出愈全而公諸於世。
我們特別發現，他當時是以特定時空局勢下，向他的國人同胞發 出：「誰是我們？」/「我們是誰？」這樣的問題，一舉揭開了涉身 政治事務的序幕。而且，這又和他的基礎存有論哲學已發展至一瓶 頸，企思能走出個人存在格局，面對共同歷史與命運有關。因此， 他不止停留在尋求本真自我的此有（Dasein)，更開始認真看待「我 們」、「人民」、「國家」、「城邦」（polis)這些主題’想從家國共同歷 史命運的角度去探索存有本身的開顯與矇蔽，指出存有遺忘的嚴重性 (第二至第三節）。
第四節起，本文處理的「科學」、「技術」與「存有遺忘」，正是 針對海德格政局省思當中最重要的哲學見解，並藉以刻劃那個時代極 特殊的人類精神狀態，表現於各種不得安寧的政治活動裡。不論這是 他當時已有的洞悉，或事後想把一切歸罪於科技之辭，其中的主張寓 意深遠，至今值得重視。
第五節探討的「歷史」與「命運」以古喻今，是海德格戰時講 學，借用詩人賀德林詩篇及希臘悲劇詩解讀的精彩詮釋，但目的絕非 文學欣賞’而在見證他如何言明難言而不得不言之事。其後1949年 《布來梅演講》(狀und Freiburger Vortrage )出自戰後情境’是 以「思維」和「萬有之為物」展開後期思考的一種重新佈局，除繼續 痛斥科技思考外，轉而議論「思維」如何善待他人、照應萬物而明白
事理。可惜如多數後期著作般，其文詞論述緊密玄虚而滯礙難解。不 過其中有兩段文字，卻對當年納粹暴行及稍後亦非人道的國際政治現 實，提出很令人難以釋懷的控訴。
論文中我們不妨用幾個圖表，解說轉折中和轉折後的海德格思 想，表明其思考專精而語言匱乏下的特殊性格。

The objective of this article is to review Martin Heidegger’s political thinking during the Nazi period. This issue is often designated as “Heidegger’s Case” or his “Nazi Affair”, which causes several fierce and on-going controversies.
Based on the newly published volumes in Heidegger’s Gesamtausgabe written from 1933 to 1949, we discover that he expressed his political enthusiasm for the Nazi Regime at beginning and urged his country fellows to think about the questions like “Who are we?” and “Who are We?” in a necessitous time. In doing so, he expanded his fundamental ontology into the field of “the political”, rather than simply being concerned with Dasein in each one’s own individuality and authenticity as earlier in his Being and Time.
We clarify first how he conceptualized such terms as “we/us”, “people”，“nation”，“polis”, and “state”（I & II), then analyze his accusation of modern Technik, which for Heidegger is based on sciences, operation of power, and represents a historical human condition of forgetfulness of Being (III& IV). Furthermore, as regards the “historicity” and human “destiny”, we examine his interpretations of Holderlin’s River Poems and Sophocles’s Antigone, not for the sake of literary criticism, but to see what he was trying to say about something unspeakable in advance. Lastly, his famous Bremer Vortrage 1949 will be our focus. The 4-in-1 lectures inquired into not only such topics as “Thing”, “Essence of Technique”, “Turn”, and “Thinking” separately, but also into what is a
“World” in general. Together they build up a newly started project about the future world for Heidegger’s later thinking, and remain to be his major concern. Two citations from Vortrage are particularly noticeable, for they indicate how Heidegger confronted seriously the violence of Nazi and of the Cold War under the reality of international politics. Several diagrams will be deployed to express Heidegger’s special style of political thinking.