Another approach to “Dune”

I really like Dune. So, I thought I would look specifically at the novel through a Heideggerian lens. This will be shorter than my first analysis of it.

Before I do that, I want to look at some things in terms of Nietzsche. I suspect that Nietzsche would despise the Bene Gesserit. Their goal seems to be to genetically create an Uebermensch, yet they de-emphasize fear. Indeed, they reassert the idea of fear as bad in the novel’s (most famous) line: “Fear is the mind killer” (8). On the other hand, Muad’Dib’s betrayal of the Bene Gesserit would please ol’ Friedrich. Indeed, the following statement could just as well have come from Thus Spake Zarathustra: “And always, he fought the temptations to choose a clear, safe course, warning ‘That path leads ever down into stagnation'” (218).

So what of Heidegger? He too, I would argue, would not express much pleasure with the Bene Gesserit. One of their proverbs reads:

“Any road followed precisely to its end leads precisely nowhere. Climb the mountain just a little bit to test that it’s a mountain. From the top of the mountain, you cannot see the mountain.” (69)

I would argue that Heidegger would be disappointed with this proverb because it assumes a merely knowledge-based conception of the world. Being at the top of a mountain may prevent you from seeing the mountain in a purely visual sense. Therefore, you would not know how the mountain appears, but such an ontology is not our complete experience. Rather, we first come to understand the mountain. It is equipment of Nature — an environment. Indeed, the mountain may even be such a ready-to-hand that it appears as the woraufhin: the scene on which things appear, the scene that remains distinct from those things or any-thing. Such a view of the mountain would no longer even allow it to be equipmental. Instead, the mountain as woraufhin would be a world.

My central argument about Dune from a Heideggerian perspective is that place is more important that Herbert suggests. Herbert likes to focus on things like religion and militancy and economics — yet the language he uses betrays a different trope. It seems unintentional, but it permeates the novel.  As I have explained, it is the idea of place, environment, and world that Heidegger would particularly notice; these are ideas with which Herbert spends little time, but they account for much of the representation of humanity.

We need look no farther than the function of the Kwisatz Haderach — whom we come to discover is Paul, Muad’Dib. The Reverend Mother states, “Yet, there’s a place where no Truthsayer can see. We are repelled by it, terrorized. It is said a man will come one day and find in the gift of the drug his inward eye. He will look where we cannot — into both feminine and masculine pasts” (13). Two brilliant things become clear. One, the Reverend Mother again announces the Bene Gesserit obsession with thought only; the Kwisatz Haderach is meant merely to look. Secondly, we see quite overtly that the pasts of men and women, the multitudes, are measured by place. This connection between time and space magnifies and gives meaning to the abilities of the Kwisatz Haderach. Late in the book we see Muad’Dib grapple with the numerous possibilities — many of which even he cannot see. It is only because the world bends in a certain direction (involvement) that allows any possibility whatsoever. Because of the involvement of time and space, the bent world opens, always, the possibility of being aware of our being (as Dasein).

See, I made this one shorter.

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