Theodor W. Adorno, answered from the texts and cited to the page.
The Jargon of Authenticity reads Heideggerian authenticity-talk as ideology in linguistic form — the masking of social heteronomy as ontological depth.1 The vocabulary of "authentic existence," "thrownness," "the call of conscience," "being- toward-death," the entire register of existential-ontological pathos, performs an ideological labor: it transposes what is historical, social, and material into the register of a pseudo-ontological depth that places the speaker beyond critique.
The critique is not external moralism. It is structural: the linguistic form itself, the gestures of authenticity-pathos, perform the work; the ideological function does not require the speaker's bad faith. The structural extension into Negative Dialectics shows that the diagnosis is not period-bound polemic but the application of immanent critique to the philosophical framework that generated the jargon.
Ontology-as-such, as fundamental- ontological program, is the philosophical form whose ideological character the Jargon names at the level of vocabulary. The diagnosis applies to the rehabilitations that distance themselves from Heidegger's politics while inheriting the linguistic-philosophical form.2345
They consider concretion to be promised in sacrifice, and first of all in intellectual sacrifice. Heretics baptized this circle "The Authentic Ones." This was long before the publication of Sein und Zeit. Throughout this work Heidegger employed "authenticity," in the context of an existential ontology, as a specifically philosophical term.The Jargon of Authenticity, p. 5
It hides the fact that both it and the goal at which it aims are manipulated. For this reason all content is "bracketed," as it goes in administrative German.The Jargon of Authenticity, pp. 92–94
Heidegger shuns the reproach that he paints in black and white. He claims that he does not give a directive for philosophical judgment, but that he introduces descriptive and neutral terms in the manner of that which in earlier phenomenology was called investigation.The Jargon of Authenticity, pp. 94–95
By means of such a unity of the subject matter, the unity of the author's own attempts should become all the more visible-for example, the unity of the author's philosophical essays with the essay, "Criticism of the Musician" from the Dissonances.The Jargon of Authenticity, pp. xx–xxii
However, the jargon extracts authenticity, or its opposite, from every such transparent context. Of course one would never criticize a firm for using the word Auftrag (commission), when it has been assigned a commission. But possibilities of that sort remain narrow and abstract.The Jargon of Authenticity, pp. 8–9
The most polemical of Adorno's positions and the most-contested in the contemporary continental-philosophical reception. Lacoue-Labarthe, Nancy, and Derrida have done substantively distinct work that they would distinguish from Heidegger himself — Lacoue-Labarthe especially worked through the Heidegger-political question with sustained critical attention. The Levinasian appropriation of Heidegger (in some readings) similarly distances itself. The post-2014 reception of Heidegger's Black Notebooks has reopened the question of how much the politics is internal to the philosophy. Gandesha's chapter and the Macdonald- Ziarek volume work the question philosophically. The defenders of contemporary Heideggerianism press that the Jargon's diagnosis is West German, period-specific, and does not transfer to the post-Heideggerian work that has critically worked through the Heidegger-political question.