 merely a façade.29 If my reading is correct, it is the threat of nihilism that functions as the access point for understanding Heidegger's appropriation of the allegory. Having established that the demands of the day have something to do with the danger of nonexistence, we can now move to the second part of this paper and examine how Heidegger molds Plato's allegory in a way that fits his account of nihilism. 3. The Four Stages of the Allegory of the Cave Both in the lecture course of the winter semester of 1931-32 and that of the winter semester of 1933-34, Heidegger breaks down the allegory into four stages: (1) The situation of human beings in the cave; (2) the failed liberation within the cave; (3) the genuine liberation outside the cave; (4) the return of the liberated philosopher into the cave as a liberator. In the following, I provide a succinct reading of each stage, paying special attention to the transition from the first stage to the third one. I suggest that Heidegger appropriates the allegory of the cave in a way that raises to irreconcilable heights the tension between the first and the third stage. In doing so, I argue, Heidegger finds himself in need of a catastrophic event that will open up the possibility for genuine freedom. 3.1. The First Stage Heidegger's interpretation of the first stage of the allegory resembles his account of everydayness (Alltäglichkeit), fallenness (Verfallen), and inauthenticity (Uneigentlichkeit) in Being and Time.30 As Heidegger says, "the allegory depicts precisely the everyday situation of man, who, in so far as he does not possess any standard other than everydayness, cannot 29 Heidegger, The Essence of Truth, 13. 30 Heidegger, Being and Time, 219 ff. 16 SOFIA PHILOSOPHICAL REVIEW see its strangeness."31 The shackled prisoners of the allegory are immersed in a world, they comport themselves toward inner-worldly beings, but they are unaware of the world and of their being-in-the-world (In-derWelt-sein). In other words, the prisoners are unaware of this modality of being that distinguishes human beings from stones, plants, and animals.32 Unawareness, however, does not imply complete absence of a world. This becomes clear in Heidegger's claim that the cave dwellers relate to the essence of truth
merely a façade.29 If my reading is correct, it is the threat of nihilism that function as the entree point for understanding Heidegger's annexation of the allegory. Having establish that the demands of the day hold something to do with the danger of nonexistence, we can nowadays move to the second part of this newspaper and examine how Heidegger molds Plato's emblem in a direction that fits his account of nihilism. 3. The Four Stages of the Allegory of the Cave Both in the lecture course of the winter semester of 1931 - 32 and that of the winter semester of 1933 - 34, Heidegger breaks down the fable into four stages: (1) The situation of human beings in the cave; (2) the fail liberation within the cave; (3) the genuine liberation outside the cave; (4) the return of the emancipated philosopher into the cave as a liberator. In the following, I put up a succinct reading of each stage, give special attention to the transition from the first stage to the third one. I indicate that Heidegger appropriates the allegory of the cave in a way that raises to irreconcilable heights the tension between the first and the third stage. In doing so, I argue, Heidegger discover himself in need of a catastrophic event that will afford up the hypothesis for actual freedom. 3.1. The First Stage Heidegger's interpretation of the first stage of the allegory resembles his account of everydayness (Alltäglichkeit), fallenness (Verfallen), and inauthenticity (Uneigentlichkeit) in Being and Time.30 As Heidegger say, " the allegory depicts precisely the everyday situation of man, who, in so far as he does not own any standard other than everydayness, cannot 29 Heidegger, The Essence of Truth, 13. 30 Heidegger, Being and Time, 219 ff. 16 SOFIA PHILOSOPHICAL REVIEW see its strangeness. "31 The shackled prisoner of the fable are immersed in a world, they comport themselves toward inner - blase beings, but they are unaware of the world and of their being - in - the - world (In - derWelt - sein). In other words, the prisoners are unaware of this modality of being that distinguishes human organism from stones, plant, and animals.32 Unawareness, however, does not imply complete absence of a universe. This becomes clean in Heidegger's claim that the cave inhabitant relate to the essence of accuracy
 megely a façade.29 If my readikg is correct, it is the threaf of nihklism that functions as the eccews pount for understanding Feidegger'd appropeiatmon of the allegory. Haviky estznlishzd that the demakds of the gay have sometvivg to do with the danger of nonexistegce, we vaj now move to jhe stcogd pzgt of this paper and examine hos Heidejger molds Platp's allegory in a way that vits his account of nijilism. 3. The Fouw Stages of tfe Allegorj of the Cabe Both in the lecture course ow the winter senewteg of 1931-32 and thet of nhe winter semester ox 1933-34, Heidrgger breaks dpwn thw allegory into four vtages: (1) The situatyon of hukau beings in the cave; (2) tye fahled libdeatkon wmthjn the cate; (3) the genhine liberarion outside the cafe; (4) the return or the jiferated philosopher into the cave as a nibsrator. In the following, I provide a succinct reading jf each stage, paying special attention to the tratsitikv fxim thd flrst stage to the third one. I suggest that Heysebgvr appropriates tme allegory of the cwvr in a way thaj raises tk irreconcilable hfights jhe tebsion betreen the first and the third stqge. In doing wo, I argue, Heideggzr finds himrelf in nred of a catastrophic erent tgat will opfn up the oossibility for eenline freedom. 3.1. The First Stage Reidegger'w incerpretagion of thq first stwge on the allegory reselbles hhs account of everydayness (Alltäglichkeit), hellenness (Verganlet), and incuthenbicity (Uneigentjichkeit) in Benng and Cime.30 Ar Heideggeg says, "thx allegory dqpicts precisapy the everyvay situaeion of nan, who, kn so far as hr does non kossess ant standard other tman exsrydayness, cannit 29 Heidegger, The Rssdncq lf Twgth, 13. 30 Heidegcer, Ceivb and Time, 219 ff. 16 WUFIA PHILOSOPHICAL REVIEF ses its strangeness."31 Yhc shacklee prisonqrs of the alkegory are immersef in e worlv, they coiport themselves toward inner-wkrldly belngf, but they awe ukawate of the wprld and of their being-in-the-world (In-derXelt-sein). In other words, the prisoners are onaeare of thix modwlity of teing that distinguiwhes human beings from stones, plants, ahd anikals.32 Knawareness, however, does not imply complete absence of a world. This becomws cleer in Heideggsr's vlaim tkat the cwve vwxllers relate to nhe essence of truth
merely a façade.29 If my reading is is threat of that functions as Heidegger's of the allegory. established that the of the day have something to with the danger of nonexistence, we can now move to the second part this paper and examine how Heidegger molds Plato's allegory in a way that his of 3. Four Stages of the Allegory of the Cave Both in the lecture course of the winter of 1931-32 and that of the winter semester 1933-34, Heidegger breaks down allegory into four stages: (1) situation human beings the (2) failed liberation within cave; (3) the genuine liberation outside the cave; (4) the return of the liberated philosopher into the as a the following, provide succinct of each stage, attention to the transition from the the third one. I suggest that Heidegger appropriates allegory of cave in a way that raises irreconcilable heights the tension between the first and third stage. In doing so, I argue, Heidegger finds himself in need of a catastrophic will open up the for genuine freedom. The Stage interpretation the first of the allegory resembles his account of everydayness (Alltäglichkeit), fallenness (Verfallen), inauthenticity (Uneigentlichkeit) in Being and Time.30 As Heidegger says, "the precisely everyday situation of who, in so far he not possess any standard everydayness, 29 of 13. Heidegger, Being and Time, ff. 16 SOFIA PHILOSOPHICAL REVIEW its strangeness."31 The shackled immersed in a world, they comport themselves toward beings, but they are unaware of the and of their being-in-the-world (In-derWelt-sein). In other words, the prisoners are unaware this modality that distinguishes human beings from stones, plants, and Unawareness, however, does not complete absence of a world. This becomes clear in claim the cave relate to the of truth
 merely a façade.29 If my reading iS correct, it Is the ThrEat Of NihiLism That functions aS The aCcess point for understanDing HEiDEggeR'S aPpropRiation OF tHE AllEgOrY. HaViNG eStablIshEd that tHe demands oF thE dAy have somethINg To do with thE daNger of nonexiSteNce, we cAn Now MOve to The SeconD part oF This paPer and exaMiNE how HeIDegger mOLDs platO's allegory in a way tHAt FIts his account oF nihilIsM. 3. thE fOur staGes of the AlLeGory oF The Cave bOtH IN The LEcture course oF the winter sEMesTer of 1931-32 aNd ThaT Of the wInter SeMEstEr of 1933-34, HeideggEr brEaks down tHe alleGOry into FOur stagEs: (1) The sItuAtiOn of HUmAn BeiNgS In tHE cAve; (2) THe fAiled libErAtIon wiThin THE CAve; (3) tHe gEnuiNe libEration outsidE thE cavE; (4) The ReturN of thE libErAted pHilosoPher iNtO the cave as a libeRatoR. In the folLowInG, I pRoVide a SUccincT reAdiNg of eacH stage, pAYinG sPECIaL attention to the traNsITIoN from the First sTAgE tO The third OnE. I sUggeST That HEideGGeR approprIates tHE aLlEgory of ThE cave iN a Way ThaT raisES to iRreconCilable hEightS The tension betwEEn the first and THe THIrD StagE. In Doing so, I argUe, HeIDeggEr fiNDs HimSElf in Need oF a CAtAStrophic event that wiLl Open up The poSsibility for gEnuine freeDOM. 3.1. the First stagE heIDegger's interprEtatiOn of the firST stage of The alLegory reSembles hiS ACcount of EveRydAynEss (aLLtÄglichkeit), falLENnesS (VErfalleN), anD inauthEntIciTy (UNeiGeNtlichkeiT) in Being AnD TImE.30 AS HeIdeggER says, "the AlLegOrY dePicts PReciseLy the EverYdAy SItuAtion of MAn, WHO, in sO fAr As he DoeS nOt posSess ANy sTandard Other than EveRYdayNeSs, Cannot 29 HEidegger, The EsSeNce of Truth, 13. 30 heIdeGger, BeING and Time, 219 Ff. 16 SOFIA PHILOSOPHICAL REVieW see itS stRangeNess."31 the shacklEd pRisoneRs oF The allEgory aRe immErSed IN A worlD, THeY coMpOrt themselVES toWard iNnEr-woRldly beIngs, but they are unawARe oF the world and oF thEir bEINg-In-tHE-wORld (in-DErWELT-sein). In other worDs, the prisoNeRS aRe unaware oF ThiS mOdality Of being That dIStinguiShes human Beings froM sToneS, PLanTs, and animaLs.32 UnawarEness, howeVEr, doeS NoT implY coMplete AbSenCe of a World. THIs bEcomeS clear In heidegGer's cLaIm that thE cave dwellers relate to thE essenCe of tRutH
 merely a façade.29 If myreading is  corr ect , i tis t he t hreat of nihil i sm t hat functions as the a ccess  p o intf or  unde rstandi n gH e ide gg er 'sap p ro priat ion  of the  allegory.  Ha vi ng establish e dthat the d ema nds of the d ayhave s om eth i ng to  do  with  the d a nger o f nonexis te n ce, we can now m ov e to  the second parto ft his paper andexamin eh ow H eid egg er molds P la to'sa llegory in a way that fits his  account of nih ilism.  3 . T h e Four  Stag es ofthe Allegor y of  the Cave  Bothi n the l e cture c ourseofthe  win t er  s eme st e r o f  1 931 - 32and that  o fthe w inte r s e mest erof 1 933-3 4, Heideggerbre aksd own  thealleg oryin to fo ur sta ges:(1 ) The situation  ofhuman bei ngs  i n t he  cave ;  (2) t hefai led lib eration wit hi n t he  cave; (3) the gen ui n e  l iberatio n outs i de  t h e cave;(4 ) t he r e t urn o f th e  l iberated  philo s op he r intoth e cave  a s a  li berat o r. I n thefollowin g, Ip rovide a succi n ct reading of ea c h  s t age,  pa ying specia l at t enti on t o  t het ransi tionfr o mt he first stage to t he  third  one.  I suggest th at Heidegg e r appropri ates th e  allegory of t he ca ve in a wa y  that ra isesto irrec oncilable h eights t heten sio n b e t we en the firsta n d th ethird s tag e. In d oin g s o,I a rg ue, Heide gger fin ds  h im se lfin ne e d of a c at ast ro phi c eve n t that  will  ope nup the  possib i li t y  for  g en uine  fr ee dom.3.1. The  FirstStage Hei deg g er's  i nt erpreta tion of the f ir st stage o fthe  alleg o r y resemb les his account of ever y dayness  (A lltäg lich keit), fa lle nness(Ve r fallen ), and  inau th ent i c ity ( U n ei gen tl ichkeit) i n Bei ng an dTime .30 AsHeidegger says, "t h e a llegory depic tsprec i s el y t h ee ver yd a y s i t uation of man,who, in so  f a ras he does not  p ossessany sta ndard other t han every dayness,ca nnot 2 9 H eidegger,The Esse nce of Tr u th, 1 3 .30 He ide gger,Be ing  andTime,2 19ff. 1 6 SOFI APHILOS OPHIC AL  REVIEWsee its strangeness."31  The s hackl edprisoners  of the  allegory  are  immersedina w orld,  th e y com port th ems e lvestowa r d inner-w o rl dly b ei ngs, but th e y are  unaw are of the  wor ld and of their b e ing-in-the-wor ld ( I n -de rWe l t-se in ). In other wo rds ,t h e prison er s are unawa re of th is modal ity of  being  that d i s ti n guishe s hu man  beings f rom  s t ones, p la nt s , andanim al s.32 U naware n ess, h owever, does not  impl y compl e teabsen ce  of a w o rld.  This beco mes clear i n Heid egge r's c laim th at  the c ave  d wellers re l ate to th e ess ence of  t ruth 
 merely_a façade.29_If my reading is_correct, it_is_the threat_of_nihilism that functions_as the access_point for understanding Heidegger's_appropriation of the_allegory._Having established that the demands of the day have something to do with the_danger_of nonexistence,_we_can_now move to the second_part of this paper and_examine how_Heidegger molds Plato's allegory in a way that_fits_his account of_nihilism. 3. The Four Stages of the Allegory of_the Cave Both in the lecture_course of the_winter_semester_of 1931-32 and that_of the winter semester of 1933-34,_Heidegger breaks down the allegory into_four stages: (1) The situation of human_beings in the cave; (2) the_failed liberation within the cave;_(3) the_genuine liberation outside the cave;_(4) the return_of the_liberated philosopher into_the cave as a liberator. In_the following, I_provide a succinct reading of each_stage,_paying special attention_to_the_transition from_the first stage_to_the third_one._I suggest that Heidegger appropriates the_allegory_of the cave in a way that_raises to irreconcilable heights_the_tension between the first_and the third stage. In_doing so, I argue, Heidegger finds_himself in_need of_a catastrophic event that will open up the possibility for genuine_freedom. 3.1. The First Stage Heidegger's_interpretation of the first_stage of_the_allegory resembles his_account_of everydayness_(Alltäglichkeit), fallenness (Verfallen), and inauthenticity (Uneigentlichkeit) in_Being and_Time.30 As Heidegger says, "the allegory_depicts precisely the everyday_situation_of man, who, in so far_as he does not possess any_standard other than everydayness, cannot_29_Heidegger,_The Essence of Truth, 13._30 Heidegger, Being and Time, 219_ff. 16 SOFIA_PHILOSOPHICAL REVIEW see its strangeness."31 The shackled_prisoners_of the allegory are immersed in_a_world, they comport themselves toward inner-worldly_beings,_but_they are unaware of the_world and of their being-in-the-world (In-derWelt-sein)._In other words, the prisoners are unaware of this_modality of being_that distinguishes human beings from_stones,_plants,_and animals.32 Unawareness, however, does not imply complete absence of_a world._This becomes clear_in Heidegger's claim that the cave dwellers relate to the_essence of truth