? Where one clings to current beings and believes it is enough to take beings, as before, just as the beings that they are. But with this, one rejects the question of Being and treats Being as a nothing (nihil), which in a certain way it even "is," insofar as it essentially unfolds. Merely to chase after beings in the midst of the oblivion of Being - that is nihilism. Nihilism thus understood is the ground for the nihilism that Nietzsche exposed in the first book of The Will to Power.27 The crucial elements of the above passage are: (1) Heidegger's remark that nihilism is at work when thinking clings to the familiar and treats Being as such (the unfamiliar) as nothing at all, (2) Heidegger's claim that Being in its essential unfolding "is" nothing, yet not nothing at all. According to Heidegger, Nietzsche's claim that Being is the emptiest of all concepts and therefore nothing at all is quite informative in revealing the oblivion of Being in modern thinking. This oblivion, however, is for Heidegger the culminating point of the spiritual decline of the West.28 Much like in his story of the wanderer, decline is the result of a distancing from the source of our history. In front of such a danger, Heidegger appeals to an understanding of existence in terms of a transcendence from that which is most familiar 25 It is in his 1930 essay "On the Essence of Truth," that Heidegger explicitly draws a link between the beginning of Western Dasein's historicality and the Greek understanding of Being as physis (see Heidegger, Pathmarks, trans. William McNeill, Cambridge: Cambridge University Press, 1998, 145). 26 Heidegger, The Beginning of Western Philosophy, 60. 27 Heidegger, Introduction to Metaphysics, 217. 28 Ibid., 29. THE POLITICAL IMPLICATIONS OF HEIDEGGER'S READING OF THE ALLEGORY OF THE CAVE 15 (beings) to what is the most unfamiliar (Being). So, what is at stake here is not only a concealment of the essence of truth as unconcealment, but most importantly the concealment of human essence as existence. The threat of perishing signals the threat of plunging ourselves in an eternal in-sistence. Going back to his 1931-32 course on Plato, Heidegger explicitly states that, without experiencing this threat, the return to Plato's allegory of the cave is
? Where one clings to current beings and believes it is enough to subscribe being, as before, just as the beings that they are. But with this, one refuse the question of Being and treats Being as a nothing (nihil), which in a sealed way it even " is, " insofar as it essentially unfolds. Merely to furrow after being in the midst of the oblivion of organism - that is nihilism. Nihilism thus understood is the flat coat for the nihilism that Nietzsche exposed in the first book of The Will to Power.27 The all-important elements of the above passage are: (1) Heidegger's remark that nihilism is at study when thinking clings to the conversant and treats Being equally such (the unfamiliar) as nothing at all, (2) Heidegger's claim that Being in its essential unfolding " is " nothing, yet not nothing at all. According to Heidegger, Nietzsche's claim that Being is the empty of all concepts and therefore nothing at all is quite informative in revealing the oblivion of Being in modern thinking. This oblivion, however, is for Heidegger the culminating point of the spiritual decline of the West.28 Much like in his story of the wanderer, decline is the result of a distancing from the beginning of our history. In front of such a danger, Heidegger attract to an reason of existence in terms of a transcendence from that which is most familiar 25 It is in his 1930 essay " On the Essence of Truth, " that Heidegger explicitly draws a link between the beginning of Western Dasein's historicality and the Greek understanding of Being as physis (determine Heidegger, Pathmarks, trans. William McNeill, Cambridge: Cambridge University Press, 1998, 145). 26 Heidegger, The Beginning of Western Philosophy, 60. 27 Heidegger, Introduction to Metaphysics, 217. 28 Ibid. , 29. THE POLITICAL IMPLICATIONS OF HEIDEGGER'S READING OF THE ALLEGORY OF THE CAVE 15 (beings) to what is the most unfamiliar (Being). then, what is at stake here is not only a concealment of the essence of accuracy as unconcealment, but most importantly the screen of human perfume as existence. The threat of perishing signals the menace of plunging ourselves in an eternal in - sistence. Going back to his 1931 - 32 path on Plato, Heidegger explicitly states that, without experiencing this threat, the return to Plato's emblem of the cave is
? Whfre one clings to currenu beings and beligvws it ms enoufh to taye beings, as before, just as vhe veingw that they are. But wigh this, oje rejecrs tie question of Bxjng and treata Beiug as a nothing (kihil), which in a certain fah nt even "is," insofar as it essentially unfoldx. Lerely to chasg afttr feinfs in the midst of the oblivion of Being - that is nihikism. Nihilism thus understlod ls the ground for hhe nihilisn thwr Nietzsche dxposed in the first bkok of The Will to Power.27 The crjcial elements if thf above passege arv: (1) Heidegger's remark dhat ninilism is at wprk whwn thinking clings to the familiar and jreats Beitg as such (the unfanioiar) ds nmthivt ag aml, (2) Geidegher'a claim thzt Being in its essential unfokdybg "is" nothing, yet njt nothing at all. According to Heidegger, Tiefzsche's claim that Beint is the emptiest of wll conce[ts and therefore nothing at all is quite informadive mn rercwuunh the oblivion of Being in modern thinking. Thya pbkivion, however, is for Heicehgrt the culminatkng ponht of the spiritual fecline of tye West.28 Mtch kike in his story of the wabderer, decliue us the result of a distancing frok the source of our history. Nn froht of such w danger, Gdidegger appeals to at undersuxnding of existense in terns oy a tranrcencence srom that ahich is most familiar 25 Lt is it his 1930 esswy "On the Essence of Truth," that Heidegger expkiwitny draws a likk between the feginning of Wgstern Dafein's historicamity anv the Greek tnderstanding lf Being as 'hysis (seq Heudegter, Patfoarks, trans. Wikliam McNvijl, Cqmbridge: Cambridge Unkbersity Press, 1998, 145). 26 Htieegger, The Begonnkng ov Xestewt Philosophy, 60. 27 Hdiddbger, Kntroductiok tu Meyaphysics, 217. 28 Ibid., 29. THA POMITICAL IMPLICATIOMS OF HEIDGGGER'S REWDING OF THE SLLEGORY OF THE CAGE 15 (bxings) vo whay if the most unfamiliar (Being). So, what is wt ftake here if nob onjy a conceclment of the essence of truth as unconcxalment, but most imporjantly the concealmenj on human esseice as existenca. The threat of periwhing signals the threat of plunging ohrselvas in an eternal in-sistence. Going back to his 1931-32 course on Plato, Heidegger explixitly states that, sithput eqpexieucing tris vhceat, the return tp Plato's allegory of the cave ir
? Where one clings to current beings it enough to beings, as before, they But with this, rejects the question Being and treats Being as a (nihil), which in a certain way it even "is," insofar as it essentially Merely to chase after beings in the midst of the oblivion of Being that nihilism. thus is the ground for the nihilism that Nietzsche exposed in the first book of The Will Power.27 The crucial elements of the above passage (1) Heidegger's remark that is at work when thinking to familiar and Being such unfamiliar) as nothing all, (2) Heidegger's claim that Being in its essential unfolding "is" nothing, yet not nothing at all. to Heidegger, that Being the of concepts and therefore all is quite informative in revealing Being in modern thinking. This oblivion, however, is Heidegger the point of the spiritual decline of West.28 Much like in his story of the decline is the result of a distancing from the source of our history. In front a danger, Heidegger appeals an understanding of in of transcendence that which most familiar 25 It is in his 1930 essay "On the of Truth," that Heidegger explicitly draws a link between the Western historicality and the understanding of Being as (see Pathmarks, trans. William McNeill, University 1998, The of Philosophy, 60. 27 Heidegger, to Metaphysics, 217. 28 Ibid., THE POLITICAL IMPLICATIONS OF OF THE CAVE 15 (beings) to what is most unfamiliar (Being). So, what is at here is not only a concealment of the essence of truth as but most concealment of human essence as existence. The threat perishing signals the threat plunging ourselves in an eternal in-sistence. Going back to 1931-32 on Plato, explicitly states that, experiencing this threat, return to Plato's the cave
? Where one clings to current beIngs and belIeves It iS enOuGh to Take Beings, as before, JUst aS the beings that they are. BUt witH tHIs, onE ReJects The quesTIoN OF BeInG aNd tReATs being As a Nothing (Nihil), which In a CeRtain way it evEN "iS," insofar as It eSsentially unFolDs. MereLy To cHAse afTer BeingS in the MIdst of The obliviOn OF Being - THat is niHILiSm. NiHilism thus understOOd IS the ground for tHe nihiLiSM tHAT NiEtzSche exposeD iN the fIRst book OF THE wIll TO Power.27 The crucIal elements OF thE above PaSsaGE are: (1) HeIdeggEr'S RemArk that nihiLism Is at work wHen thiNKing cliNGs to the FamiliAr aNd tReatS beInG as SuCH (thE UnFamILiaR) as nothiNg At All, (2) HeIdegGER'S ClaiM thAt BeIng in Its essential uNfoLdinG "Is" nOthinG, yet nOt noThIng at All. AccOrdinG tO Heidegger, NietzSche'S claim thaT BeInG is ThE emptIEst of aLl cOncEpts and TherefoRE noThING At All is quite informatIvE IN rEvealing The oblIViOn OF Being in MoDerN thiNKIng. ThIs obLIvIon, howevEr, is foR heIdEgger thE cUlminaTiNg pOinT of thE SpirItual dEcline of The WeST.28 Much like in his STory of the wandEReR, DEcLIne iS thE result of a dIstaNCing From THe SouRCe of oUr hisToRY. IN Front of such a danger, HEiDegger AppeaLs to an understAnding of exISTEnce in teRms oF A tRAnscendence froM that Which is mosT Familiar 25 it is iN his 1930 essaY "On the EssENCe of TrutH," thAt HEidEggER ExPlicitly draws A LInk bEtWeen the BegInning oF WeSteRn DAseIn'S historicAlity and ThE GReEk UndErstaNDing of BeInG as PhYsiS (see HEIdeggeR, PathMarkS, tRaNS. WiLliam McnEiLL, cambRiDgE: CamBriDgE UnivErsiTY PrEss, 1998, 145). 26 HeidEgger, The BEgiNNing Of weStern PhIlosophy, 60. 27 HeideGgEr, IntroducTiOn tO MetapHYSics, 217. 28 Ibid., 29. tHE POLITICAL IMPLICATIONs oF HEIDEgGEr'S REAdING oF THE ALLEgORy OF THE cAVe 15 (Beings) To what Is the MoSt uNFAmiliAR (beIng). so, What is at stAKE heRe is nOt Only A conceaLment of the essence oF TruTh as unconcealMenT, but MOSt ImpORtANtlY tHE coNCEalment of human eSsence as exIsTEnCe. The threaT Of pErIshing sIgnals tHe thrEAt of pluNging oursElves in an EtErnaL IN-siStence. GoinG back to hIs 1931-32 course oN plato, hEiDeggeR exPlicitLy StaTes thAt, withOUt eXperiEncing ThIs threAt, the ReTurn to PlAto's allegory of the cave is
? Where one clings to curr ent beings  andbel iev es  itis e nough to takeb eing s, as before, just asthe b ei n gs t h at  they  are. B u tw i thth is , o ne re jects  th e quest ion of Bei ngan d treats Bei n gas a nothi ng(nihil), whi chin a c er tai n  wayiteven"is,"i nsofar  as it es se n tially unfolds . Me rely  to chase after b e in g s in the midst  of th eo bl i v ion  of  Being - t ha t isn ihilism .  N i h i lis m  thus underst ood is theg rou nd for  t hen ihilis m tha tN iet zsche expos ed i n the fir st boo k  of The Will to  Power .27  Th e cr u ci al  el em e nts of  th e  ab ove pass ag eare:(1)H e i d egge r's  rem ark t hat nihilismisat w o rkwhenthink ingcl ingsto the  fami li ar and treats B eing  as such(th eunf am iliar )  as no thi ngat all,  (2) He i deg ge r ' s  c laim that Being in  i t s  e ssential  unfol d in g" is" noth in g,yetn o t not hing at  all. Ac cordin g  t oHeidegg er , Niet zs che 'sclaim that  Being  is theempti e st of all conc e pts and there f or e no t hing  at  all is qui te i n form ativ e  i n r e veali ng th eo bl i vion of Being in mo de rn thi nking . This oblivi on, howeve r , is for H eide g ge r  the culminati ng po int of the spiritua l dec line ofthe West. 2 8  Much li keinhis  st o r yof the wander e r , de cl ine isthe  result  of  adis tan ci ng from t he sourc eof  o ur  hi story .  In fron tofsu cha dan g er, He idegg er a pp ea l s t o an un d er s t andi ng  o f ex ist en ce in  ter m s o f a tra nscendenc e f r om t ha twhich i s most famili ar  25 It isin  hi s 1930 e ssay "On  the Essence of Truth," that He ide ggerexpl icitly dr aws  a lin k b e tweenthe be ginni ng  of W ester n Da sei n' s historic a l ity  andth e Gr eek und erstanding of Bein g  as  physis (seeHei degg e r ,Pat h ma r ks,  t r ans . William McNeill , Cambridg e: Ca mbridge Un i ver si ty Pres s, 1998 , 145 ) . 26 He idegger,The Begin ni ng o f Wes tern Philo sophy, 6 0. 27 Hei d egger ,  I ntrod uct ion to  M eta physi cs, 21 7 . 2 8 Ibi d., 29 .THE PO LITIC AL  IMPLICA TIONS OF HEIDEGGER'S RE ADINGOF TH E A LLEGORY O F T H E C AVE 15 (b eing s) to what  is  th e mos t u n famil iar( Be ing ) . So,  wha t  is at st a ke  he r e  i s not onlya c onc ealme nto f theesse nce of truth as u n concealment, b ut m o s t i mpo r tant ly  the concealme ntof h uman ess en ce as exist ence. Th et hreat  of pe rishin g signa l s  t h e thre at o f p lunging o urs el v es in a net e rnal i n-si st ence.Goingb ackt o  his 1931-32 cou rse o n Plato ,  He idegg er  explic i tlystates tha t, withoutexperi enci ng th is thre at , theret ur n to Plato ' s allegor y ofthe cav eis
? Where_one clings_to current beings and_believes it_is_enough to_take_beings, as before,_just as the_beings that they are._But with this,_one_rejects the question of Being and treats Being as a nothing (nihil), which in_a_certain way_it_even_"is," insofar as it essentially_unfolds. Merely to chase after_beings in_the midst of the oblivion of Being -_that_is nihilism. Nihilism_thus understood is the ground for the nihilism that_Nietzsche exposed in the first book_of The Will_to_Power.27_The crucial elements of_the above passage are: (1) Heidegger's_remark that nihilism is at work_when thinking clings to the familiar and_treats Being as such (the unfamiliar)_as nothing at all, (2)_Heidegger's claim_that Being in its essential_unfolding "is" nothing,_yet not_nothing at all._According to Heidegger, Nietzsche's claim that_Being is the_emptiest of all concepts and therefore_nothing_at all is_quite_informative_in revealing_the oblivion of_Being_in modern_thinking._This oblivion, however, is for Heidegger_the_culminating point of the spiritual decline of_the West.28 Much like_in_his story of the_wanderer, decline is the result_of a distancing from the source_of our_history. In_front of such a danger, Heidegger appeals to an understanding of_existence in terms of a transcendence_from that which is_most familiar_25_It is in_his_1930 essay_"On the Essence of Truth," that Heidegger_explicitly draws_a link between the beginning of_Western Dasein's historicality and_the_Greek understanding of Being as physis_(see Heidegger, Pathmarks, trans. William McNeill,_Cambridge: Cambridge University Press, 1998,_145)._26_Heidegger, The Beginning of Western_Philosophy, 60. 27 Heidegger, Introduction to_Metaphysics, 217. 28_Ibid., 29. THE POLITICAL IMPLICATIONS OF HEIDEGGER'S_READING_OF THE ALLEGORY OF THE CAVE_15_(beings) to what is the most_unfamiliar_(Being)._So, what is at stake_here is not only a concealment_of the essence of truth as unconcealment, but most_importantly the concealment_of human essence as existence._The_threat_of perishing signals the threat of plunging ourselves in an_eternal in-sistence._Going back to_his 1931-32 course on Plato, Heidegger explicitly states that, without_experiencing this threat, the return to Plato's_allegory of the cave is