, it must be mentioned that Heidegger's reading of the Platonic agathon in the early 30's is much more generous than his 55, and Being and Truth, 136). 52 The de-concealing that reveals Being as the most question-worthy. 53 Heidegger, The Essence of Truth, 52. 54 Heidegger, Pathmarks, 104. 55 Ibid. See also Heidegger, The Essence of Truth, 42. 56 Heidegger, The Essence of Truth, 38-39. 57 Ibid., 78. 22 SOFIA PHILOSOPHICAL REVIEW reading of it in the 1942 essay On Plato's Doctrine of Truth. Although Heidegger thinks that Plato's description of the agathon as an idea is symptomatic of Plato's confusion, his interpretation is quite generous since it focuses on Socrates' saying that the agathon is beyond the Being of beings. In the latter remark, Heidegger finds an echo of the irreducibility of the agathon to presence; he detects a struggle between the tendency to reduce the agathon to an idea and a tendency to think of the agathon as a self-withdrawing source of presence. This is to say that Heidegger finds in Plato's agathon an implicit announcement of a primordial concealment that lies at the heart of truth; a concealment that is irreducible to the negative conception of concealment as distortion caused by human beings.58 The agathon is the enabling power (dunamis) that is ungraspable and intangible, "almost like nothingness and the void."59 He goes as far as to describe the Platonic agathon in terms of a clearing (Lichtung), thus allowing the agathon to be understood as the self-withdrawing empowering power that opens up the possibility for an understanding of Being.60 Given the above, the freedom that transpires at the third stage of the allegory is exhausted neither in the thematization of the understanding of Being that underlies ontic comportment nor in the possibility of a new understanding of Being. Although Heidegger identifies genuine human freedom with the pre-modelling projection of Being, he nevertheless suggests that the possibility of pre-modelling projection is not a possibility that human beings derive from their own resources. Becoming free presupposes an exposure to the primordial concealment, the withdrawal of which allows for the occurrence of a pre-modelling projection of Being. Freedom - the possibility of a projective understand- 58 The understanding of concealment strictly in terms of distortion is for Heidegger an indication that conceal
, it must be mentioned that Heidegger's reading of the Platonic agathon in the early 30's is much more generous than his 55, and Being and Truth, 136). 52 The de - hide that reveal Being as the most question - worthy. 53 Heidegger, The Essence of Truth, 52. 54 Heidegger, Pathmarks, 104. 55 Ibid. See besides Heidegger, The Essence of Truth, 42. 56 Heidegger, The Essence of Truth, 38 - 39. 57 Ibid. , 78. 22 SOFIA PHILOSOPHICAL REVIEW reading of it in the 1942 essay On Plato's Doctrine of Truth. Although Heidegger thinks that Plato's description of the agathon as an idea is diagnostic of Plato's confusion, his rendition is quite generous since it focuses on Socrates' saying that the agathon is beyond the Being of beings. In the latter remark, Heidegger finds an echo of the irreducibility of the agathon to bearing; he detects a struggle between the tendency to reduce the agathon to an theme and a tendency to think of the agathon as a self - withdrawing source of presence. This is to state that Heidegger finds in Plato's agathon an implicit announcement of a primordial concealment that lie at the heart of truth; a concealment that is irreducible to the negative concept of concealment as distortion caused by human beings.58 The agathon is the enabling power (dunamis) that is ungraspable and intangible, " about like nothingness and the void. "59 He goes as far as to describe the Platonic agathon in terms of a clearing (Lichtung), therefore allow the agathon to be understood as the self - withdrawing empowering power that opens up the possibility for an understanding of Being.60 Given the above, the freedom that transpire at the third stage of the allegory is run down neither in the thematization of the reason of Being that underlies ontic comportment nor in the possibility of a new understanding of Being. Although Heidegger identifies genuine human exemption with the pre - modelling projection of Being, he nevertheless suggests that the possibility of pre - modelling projection is not a possibility that human beings derive from their own resources. Becoming free presupposes an exposure to the aboriginal concealment, the secession of which admit for the occurrence of a pre - modelling projection of Being. Freedom - the hypothesis of a projective understand- 58 The understanding of concealment strictly in terms of distortion is for Heidegger an indication that conceal
, it must be mentioned that Meidegger's readiut of tie Platknic agaghon in the early 30's is much loee geberous than his 55, and Bding and Nruth, 136). 52 Tye dt-concealing that csveals Nzing zd thz nost question-wprthy. 53 Heigegger, The Essanze of Truth, 52. 54 Heidegger, Pathmarks, 104. 55 Ifid. See apso Heidegger, Jhe Exfencs of Truth, 42. 56 Heidegger, The Essence of Truuh, 38-39. 57 Ibid., 78. 22 SOFIA LHILOSOPHICAL REVIEW readijg ov it in the 1942 essay On Plato's Eoctwune of Truth. Although Heidegger thjnks that Plato's description of the cgathon as qn idfd is symptonatic of Plato's confusion, his inyerpretation ix qnite generous since it foruses on Socrates' saiing that dhz agathon is beyond tye Beinc of beivts. Kn uhe lztter gemerk, Heideggsr finds an echo of the irreduvifpkity of the zgathog eo presence; he detects a struggle betwetn ths tendency to reduce thw agathon to an idea wnd a tenqency to think of the agathon as a self-withdrawinc souccd oy presdbcf. This is to say that Heidegger finds in Platj'a sgsthon an impligit announcement og w ltimordial concgalment thzt lies at the heagt of ttuth; a concealmtnt tnat is irreducible to the nwgative concvptiin of concealment cs distortiou causgd by numan beings.58 The agathou is tge enabling power (duhxmis) that is ungfasiabla and inuxngible, "almost lihe nothinjness and thd vood."59 He does as fag as bm describe the Plahonic acathon in herms of a clearing (Lichtung), thnx allowing tne agdthon to be ukderstood as thq self-withdrawnng empocering power than opens u' the possibylity for an gjderstanding of Beind.60 Gicen rhe aboxd, the freedom yhat transpires at rhe third stage of thg zllegory is exhcbsuee neither in tne gheianizetion mf the undervtanaine of Bding that ukdefliex ontic comportment tor jn the possibility on a new ubderstanqing of Being. Although Heideggeg ideitifier geniing human freedom with the pre-modslling prljegtion of Beind, he neverthelesx suggests that the possibility of pre-midelling projectiob is not a possibilntn that human beinds derive from their own resoyrces. Becoming frte presupposes an exposhre to the orimordial concealment, the withdrawal of which allows for the occurrence if a pce-iodelling pdojevtion oy Bzing. Frqedol - the possibilitj of a projective understand- 58 Thx understatdnng of concealment strictly im germs of disturtion is for Heidegger zn indicstion that conceal
, it must be mentioned that Heidegger's the agathon in early 30's is 55, Being and Truth, 52 The de-concealing reveals Being as the most question-worthy. Heidegger, The Essence of Truth, 52. 54 Heidegger, Pathmarks, 104. 55 Ibid. See Heidegger, The Essence of Truth, 42. 56 Heidegger, The Essence of Truth, 38-39. Ibid., 22 PHILOSOPHICAL reading of it in the 1942 essay On Plato's Doctrine of Truth. Although Heidegger thinks that description of the agathon as an idea is of Plato's confusion, his is quite generous since it on saying that agathon beyond Being of beings. the latter remark, Heidegger finds an echo of the irreducibility of the agathon to presence; he detects struggle between to reduce agathon an and a tendency of the agathon as a self-withdrawing This is to say that Heidegger finds in agathon an announcement of a primordial concealment that at the heart of truth; a concealment that irreducible to the negative conception of concealment as distortion caused by human beings.58 The agathon enabling power (dunamis) that ungraspable and intangible, like and void."59 goes as as to describe the Platonic agathon in terms of a clearing thus allowing the agathon to be understood as the self-withdrawing that up the possibility an understanding of Being.60 the the freedom that transpires third of exhausted in thematization of the understanding Being that underlies ontic comportment in the possibility of Although Heidegger identifies genuine human freedom with the projection of Being, he nevertheless suggests that possibility of pre-modelling projection is not a possibility that human beings derive their own free presupposes an exposure to the primordial concealment, withdrawal of which allows the occurrence of a pre-modelling projection of Being. Freedom the of a understand- 58 The of concealment strictly terms of distortion Heidegger an that
, it must be mentioned that HeidEgger's readIng of The plaToNic aGathOn in the early 30's iS Much More generous than his 55, and being AnD trutH, 136). 52 thE de-coNcealinG ThAT RevEaLs beiNg AS tHe mosT quEstion-wOrthy. 53 HeideGgeR, THe Essence of TRUtH, 52. 54 Heidegger, patHmarks, 104. 55 Ibid. SeE alSo HeidEgGer, tHe EssEncE of TrUth, 42. 56 HeiDEgger, THe Essence Of tRuth, 38-39. 57 IbID., 78. 22 SOFIA PhilOsOPHiCAL REVIEW reading OF iT In the 1942 essay On PlAto's DoCtRInE OF TrUth. although HeIdEgger THinks thAT PLATO's dEScription of thE agathon as aN IdeA is symPtOmaTIc of PlAto's cOnFUsiOn, his interpRetaTion is quiTe geneROus sincE It focusEs on SoCraTes' SayiNG tHaT thE aGAthON iS beYOnd The Being Of BeIngs. IN the LATTEr reMarK, HeiDeggeR finds an echo oF thE irrEDucIbiliTy of tHe agAtHon to PresenCe; he dEtEcts a struggle beTweeN the tendeNcy To RedUcE the aGAthon tO an IdeA and a teNdency tO ThiNk OF THe Agathon as a self-withDrAWInG source oF preseNCe. thIS is to say ThAt HEideGGEr finDs in pLaTo's agathOn an imPLiCiT announCeMent of A pRimOrdIal coNCealMent thAt lies at The heARt of truth; a concEAlment that is iRReDUCiBLe to The Negative conCeptIOn of ConcEAlMenT As disTortiOn CAuSEd by human beings.58 The aGaThon is The enAbling power (duNamis) that iS UNGraspablE and INtANgible, "almost liKe notHingness anD The void."59 HE goes As far as tO describe THE PlatoniC agAthOn iN teRMS oF a clearing (LicHTUng), tHuS allowiNg tHe agathOn tO be UndErsToOd as the seLf-withdrAwInG eMpOweRing pOWer that oPeNs uP tHe pOssibILity foR an unDersTaNdINg oF Being.60 GIVeN THe abOvE, tHe frEedOm That tRansPIreS at the tHird stage Of tHE allEgOrY is exhaUsted neither iN tHe thematizAtIon Of the uNDErstandiNg of Being that underlies oNTic compOrtMent nOr in The possibIliTy of a nEw uNDerstaNding oF BeinG. ALthOUGh HeiDEGgEr iDeNtifies genUINe hUman fReEdom With the Pre-modelling projecTIon Of Being, he neveRthElesS SUgGesTS tHAt tHe POssIBIlity of pre-modelLing projecTiON iS not a possiBIliTy That humAn beingS deriVE from thEir own resOurces. BecOmIng fREE prEsupposes aN exposurE to the priMOrdiaL CoNcealMenT, the wiThDraWal of Which aLLowS for tHe occuRrEnce of A pre-mOdElling prOjection of Being. Freedom - tHe possIbiliTy oF a projectIve UNdeRstand- 58 The UndeRstanding oF coNceAlmenT stRIctly In teRMs Of dIStortIon iS For HeidegGEr An iNDIcAtion that coNCEAl
, it must be mentioned tha t Heidegge r's r ead ing  o f th e Pl atonic agathon in t he early 30's is muchmorege n erou s  t han h is 55,a nd B ein gan d T ru t h,  136) . 5 2 The d e-conceali ngth at reveals B e in g as the m ost  question-wo rth y. 53He ide g ger,The  Esse nce of Truth,  52. 54 H ei d egger, Pathmar k s ,104.  55 Ibid. See als o  H e idegger, The E ssence  o f  T r u th,  42 . 56 Heide gg er, T h e Essen c eo f Tru t h, 38-39. 57Ibid., 78.2 2 S OFIA P HI LOS O PHICAL  REVI EW rea ding of itin t he 1942 e ssay O n  Plato' s  Doctri ne ofTru th.  Alt h ou gh  He id e gge r  t hin k s t hat Plat o' sdescr ipti o n o f th e a gath on as  an idea is s ymp toma t icof Pl ato's  con fu sion,  his i nterp re tation is quite  gen erous sin ceit  fo cu ses o n  Socra tes ' s aying t hat the aga th o n is  beyond the Beingof b ei ngs. Inthe la t te rr emark, H ei deg gerf i nds a n ec h oof the i rreduc i bi li ty of t he  agath on  to  pr esenc e ; he  detec ts a str uggle between the te n dency to redu c et h ea gath onto an ideaanda  ten denc y  t o t h ink o f the  a g at h on as a self-withdr aw ing so urceof presence.This is to s a y that H eide g ge r  finds in Plat o's a gathon ani mplicitannou ncementof a prim o r dial con cea lme nttha t li es at the hea r t  oftr uth; acon cealmen t t hat  is  ir re ducible t o the ne ga ti ve  c onc eptio n  of conc ea lme nt  as  dist o rtioncause d by  h um a n b eings.5 8  T h e  aga th on  isthe  e nabli ng p o wer  (dunam is) thatisu ngra sp ab le andintangible, " al most likeno thi ngness a nd the v oid."59 He goes as fara s to de scr ibe t he P latonic a gat hon in  te r ms ofa clea ring(L ich t u ng),t h us  al lo wing the a g a tho n tobe  und erstood  as the self-withd r awi ng empowering  po wert h at  op e ns upth e  po s s ibility for anunderstand in g  o f Being.60 Giv en  the ab ove, th e fre e dom tha t transpi res at th ethir d sta ge of theallegory  is exhau s ted n e it her i n t he the ma tiz ation  of th e  un derst anding  o f Bein g tha tunderlie s ontic comportment nor  in th e pos sib ility ofa n e w u nderstand ingof Being.Alt hou gh He ide g ger i dent i fi esg enuin e hu m an freedo m  w ith t he  pre-modell i n g  pr oject ion of Bei ng,he nevertheless s u ggests that th e po s s ibi lit y  ofpr e-modelling pr oje ct i o n is not  a  possibilit y that h um a n bei ngs de rive f rom the i r  o w n reso urce s.Becomingfre ep resuppo se sa n expo sure  t o theprimor d ialc o ncealment, the w ithdr a w al of whi ch al lo ws fort he o ccurrenceof a pre-mo dellin g pr oject ion ofBe ing. F ree do m - the po s sibilityof aproject iv e un der stand-  58T h e und erst an din g of conc e a lm e nt  s t ric tlyin te rm s of  distorti o n is for  He i deggeran  in d i cation th a t  conceal
, it_must be_mentioned that Heidegger's reading_of the_Platonic_agathon in_the_early 30's is_much more generous_than his 55, and_Being and Truth,_136)._52 The de-concealing that reveals Being as the most question-worthy. 53 Heidegger, The Essence_of_Truth, 52._54_Heidegger,_Pathmarks, 104. 55 Ibid. See_also Heidegger, The Essence of_Truth, 42._56 Heidegger, The Essence of Truth, 38-39. 57_Ibid.,_78. 22 SOFIA_PHILOSOPHICAL REVIEW reading of it in the 1942 essay_On Plato's Doctrine of Truth. Although_Heidegger thinks that_Plato's_description_of the agathon as_an idea is symptomatic of Plato's_confusion, his interpretation is quite generous_since it focuses on Socrates' saying that_the agathon is beyond the Being_of beings. In the latter_remark, Heidegger_finds an echo of the_irreducibility of the_agathon to_presence; he detects_a struggle between the tendency to_reduce the agathon_to an idea and a tendency_to_think of the_agathon_as_a self-withdrawing_source of presence._This_is to_say_that Heidegger finds in Plato's agathon_an_implicit announcement of a primordial concealment that_lies at the heart_of_truth; a concealment that_is irreducible to the negative_conception of concealment as distortion caused_by human_beings.58 The_agathon is the enabling power (dunamis) that is ungraspable and intangible,_"almost like nothingness and the void."59_He goes as far_as to_describe_the Platonic agathon_in_terms of_a clearing (Lichtung), thus allowing the agathon_to be_understood as the self-withdrawing empowering power_that opens up the_possibility_for an understanding of Being.60 Given_the above, the freedom that transpires_at the third stage of_the_allegory_is exhausted neither in the_thematization of the understanding of Being_that underlies ontic_comportment nor in the possibility of a_new_understanding of Being. Although Heidegger identifies_genuine_human freedom with the pre-modelling projection_of_Being,_he nevertheless suggests that the_possibility of pre-modelling projection is not_a possibility that human beings derive from their own_resources. Becoming free_presupposes an exposure to the_primordial_concealment,_the withdrawal of which allows for the occurrence of a_pre-modelling projection_of Being. Freedom_- the possibility of a projective understand- 58 The understanding_of concealment strictly in terms of distortion_is for Heidegger an indication that conceal