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One of the most profound ideas in Martin Heidegger’s Being and Time is the implicit link that he forges there between our relationship to time and our relationship to ideology. We tend to think of ideology as a set of presuppositions that forestalls the subject’s doubts and questions concerning the structure of the social order and concerning the subject’s own identity within that order. But this understanding does not go nearly far enough. As Heidegger makes clear, ideology (what he calls the They) extends beyond justifying a certain spatial arrangement of society and the subject; it also allows the subject to evade the strictures of temporality itself. The subject is its temporality, but ideology, with its ‘vulgar interpretation of time,’ produces a world in which time becomes a force external to the subject.1 As he describes it, ‘What is characteristic of the “time” accessible to the vulgar understanding consists, among other things, precisely in the fact that it is a pure succession of nows, without beginning and without end, in which the ecstatic character of primordial temporality is levelled down’ (Heidegger 1996, 302). Through ideology’s transformative power, time ceases to be constitutive and irreducible—the fundamental horizon that defines our being—and becomes a series of infinite frozen moments through which we pass. Though Heidegger doesn’t explore the political implications of this ideological victory—his concern is the individual’s loss of an authentic being-towards-death, not politics—we can nonetheless clearly make out the ramifications of his critique on the terrain of politics: ideology blurs our primordial temporality not just in order to make existence

The Temporality of the Real: The Path to Politics in The Constant Gardener