 unquestionably as true. This way of proceeding constitutes for Heidegger a failed liberation since the possibility of posing the question of the essence of truth and the truth of Being is completely lost, and this is for Heidegger the innermost danger of his time. Another way of proceeding is that of engaging into questioning the essence of truth and thus intensifying uncertainty.80 If my interpretation is correct, National Socialism marks for Heidegger the moment of a sudden liberation that nevertheless fails to guar- 79 Even the flight from decision is for Heidegger a decision (see Heidegger, Logic as the Question Concerning the Essence of Language, 62). 80 See Heidegger, "The Self-Assertion of the German University," 474. 32 SOFIA PHILOSOPHICAL REVIEW antee a genuine liberation. National Socialism is an event in history that, if it is to fulfill its mission, must bring the Germans in front of a crucial decision: either to return to a restrictive understanding of truth and Being or to engage in genuine questioning.81 It is important, however, not to take the above concession apologetically. As Tracy Strong insightfully notices, Heidegger's insistence on the violent path of liberation is not unrelated to the violence of the National Socialist regime.82 The violence of the new regime that shakes off the self-certainties of the cavedwellers is tacitly preferable, for Heidegger, to standstill, equilibrium, mediocrity, harmlessness, etc., which he considers as symptoms of the oblivion of Being.83 One cannot fail to notice that Heidegger's understanding of tranquility and harmlessness as symptoms of the oblivion of Being tells us something about his understanding of the events of his time. Since tranquility and harmlessness signal the oblivion of Being, tension, crisis, and even suffering can be understood as harbingers of a renewed relationship to Being. It is quite interesting to notice that Heidegger's critique of the National Socialist regime - notwithstanding the fact that it is to be found quite early in his Notebooks - is limited only to these elements (Nazi dogmatism, spiritual apathy, mediocrity, etc.) that betray a perversion of the highest aim of renewing the question of Being.84 The only thing that interests Heidegger is to guide the impetus of the new regime toward genuine philosophical questioning. All actual suffering seems to be, for him, nothing compared to the suffering that a complete oblivion of Being would bring. 81 The new truth that National Socialism is striving for is therefore relevant
unquestionably as true. This way of proceeding constitutes for Heidegger a fail dismissal since the possibility of posing the doubt of the effect of truth and the truth of Being is wholly lost, and this is for Heidegger the innermost danger of his clock time. Another way of proceeding is that of engaging into interview the essence of truth and therefore intensifying uncertainty.80 If my interpretation is correct, National Socialism marks for Heidegger the moment of a sudden liberation that nevertheless fail to guar- 79 Even the flight from decision is for Heidegger a decision (learn Heidegger, Logic as the Question Concerning the Essence of Language, 62). 80 See Heidegger, " The Self - Assertion of the German University, " 474. 32 SOFIA PHILOSOPHICAL REVIEW antee a genuine liberation. National Socialism is an event in history that, if it is to carry through its mission, must bring the Germans in front of a crucial decision: either to revert to a restrictive understanding of truth and Being or to engage in genuine questioning.81 It is important, however, not to drive the above concession apologetically. As Tracy Strong insightfully notices, Heidegger's insistence on the violent path of liberation is not unrelated to the violence of the National Socialist regime.82 The violence of the new regime that shakes off the self - certainty of the cavedwellers is tacitly preferable, for Heidegger, to standstill, equilibrium, second-rater, harmlessness, etc. , which he consider as symptoms of the oblivion of Being.83 One cannot fail to notice that Heidegger's reason of tranquility and harmlessness as symptoms of the oblivion of Being tells us something about his reason of the events of his time. Since tranquility and harmlessness signal the oblivion of Being, latent hostility, crisis, and even suffering can be understood as harbingers of a renewed relationship to Being. It is quite interesting to notice that Heidegger's critique of the National Socialist government - notwithstanding the fact that it is to be found quite early in his Notebooks - is limited only to these elements (national socialist dogmatism, spiritual apathy, mediocrity, etc .) that betray a perversion of the highest aim of renewing the question of Being.84 The only matter that interests Heidegger is to guide the impetus of the new regime toward actual philosophical questioning. All actual suffering seems to be, for him, nothing compared to the agony that a complete obliviousness of Being would bring. 81 The new truth that National Socialism is strive for is therefore relevant
 uneuestionably as true. Thir way of proceebung coistitutss for Hdidegger a failed liberation sunce uke possibility of poring the euestion of uhe essence of trnfh and bke trhbh of Ueing is complejely lost, ang this is for Vekdzgger the innermost danger of his tiie. Anotneg way of procegding ys tgat of engaging into questioning tge esseice of truth anc thus intensifying uncertwintj.80 If my interpretahion is cortsct, Bational Sockalism marks for Heidefger the moment of a sudden libdratipn that neceethfness fails vo guag- 79 Even the flight frmm decixion is for Heldeggxr a decision (see Heideggxr, Logic as the Quesjion Concesnnng the Essence of Labgyage, 62). 80 Sea Hekeegeer, "Tie Aelf-Asdervion of the German Unicersity," 474. 32 SOFIA PHIKOFIPHICAL REVIES anteq w genuine liberation. National Socialism is an event in history thqt, if it is to fulfilp its misfion, must bring the Germans in front of a crucial deciakon: elthef tl return to a restrictive understanding of trtfh akd Being or to ekgage in genuine qiedtojning.81 It is ioportauf, gowever, not to takf the afove xoncessiog applogetically. As Tracy Stront insightfuljt notices, Heideggex's insistencz on tne viplent path of liberatiou is nkt unrelatef to the bkolence of the Nxtipndl Socialist regime.82 The vijlence of the new reeime that fhakes off the self-certainties of hhe ccvedwallers is hacitly preferable, for Heideggec, to standstikl, eqlilibrium, medipcrity, harmlefsness, etc., whieh he cousiderr as symptkms of vhe oblivion of Being.83 One fannot fail vo notice thar Heudegger'r understanding of tranqlijity and harmlessness es simltoms of the oboivuon of Being tekls us slmxthind about his utderrtavcing uf the trenbs uf hos time. Since tranquhlitg and harmlessness slgnal the obliviog of Being, temsion, crisis, and egen snfferiig can be understood as harbingers of a renewed gelwtionship to Beikg. Ij is quite nnteresting to notice that Heidegger's crmtique of the National Wocialist regime - npuwithstanding the sact that it is to be found qyite early in his Notebooks - is limites only to tjese elements (Nazi dogmatism, spiritual apathy, mediocrity, etc.) that betray q pervxrfion of the hignest dii of regewiig the question of Being.84 The only thing that intecests Heidagyer is to guide the impetus og ghe new regimg toward genuine philosophjcal quextioning. All actual suffering srems to be, for him, nothikg comparwd to the slrfxring that a completr oblirion od Being woupd bring. 81 The nee bruth that Natmoncl Socialism is striving for is tyerefoee relevant
unquestionably as true. This way of proceeding Heidegger failed liberation the possibility of essence truth and the of Being is lost, and this is for Heidegger innermost danger of his time. Another way of proceeding is that of engaging questioning the essence of truth and thus intensifying uncertainty.80 If my interpretation is National marks Heidegger moment of a sudden liberation that nevertheless fails to guar- 79 Even the flight from decision for Heidegger a decision (see Heidegger, Logic as Question Concerning the Essence Language, 62). 80 See Heidegger, Self-Assertion the German 474. SOFIA REVIEW antee a liberation. National Socialism is an event in history that, if it is to fulfill its mission, must the Germans of a decision: to to a restrictive truth and Being or to engage It is important, however, not to take the concession apologetically. Tracy Strong insightfully notices, Heidegger's insistence the violent path of liberation is not unrelated the violence of the National Socialist regime.82 The violence of the new regime that shakes self-certainties of the cavedwellers tacitly preferable, for to equilibrium, harmlessness, which he as symptoms of the oblivion of Being.83 One cannot fail to that Heidegger's understanding of tranquility and harmlessness as symptoms of of tells us something his understanding of the of time. Since tranquility and the of and suffering be understood as harbingers a renewed relationship to Being. is quite interesting to the National Socialist regime - notwithstanding the fact it is to be found quite early his Notebooks - is limited only to these elements (Nazi dogmatism, spiritual mediocrity, etc.) a perversion of the highest aim of renewing question of Being.84 The thing that interests Heidegger is to guide the impetus the regime toward philosophical questioning. All suffering seems to for him, nothing the suffering a oblivion bring. 81 The new truth that Socialism striving for is therefore relevant
 unquestionably as true. This wAy of proceeDing cOnsTitUtEs foR HeiDegger a failed lIBeraTion since the possibilitY of poSiNG the QUeStion Of the esSEnCE Of tRuTh And ThE TrUth of beiNg is comPletely losT, anD tHis is for HeidEGgEr the innerMosT danger of his TimE. AnothEr Way OF procEedIng is That of ENgaginG into quesTiONing thE Essence OF TrUth aNd thus intensifyinG UnCErtainty.80 If my inTerpreTaTIoN IS coRreCt, National soCialiSM marks fOR HEIDEggER the moment of a Sudden liberATioN that nEvErtHEless fAils tO gUAr- 79 EVen the flighT froM decision Is for HEIdegger A DecisioN (see HeIdeGgeR, LogIC aS tHe QUeSTioN coNceRNinG the EsseNcE oF LangUage, 62). 80 sEE hEideGgeR, "The self-ASsertion of the gerMan UNIveRsity," 474. 32 sOFIA pHILoSoPHICaL REVIeW antEe A genuine liberatIon. NAtional SoCiaLiSm iS aN evenT In histOry ThaT, if it is To fulfiLL itS mISSIoN, must bring the GermaNs IN FrOnt of a crUcial dECiSiON: either tO rEtuRn to A REstriCtivE UnDerstandIng of tRUtH aNd Being Or To engaGe In gEnuIne quEStioNing.81 It Is importAnt, hoWEver, not to take tHE above concessIOn APOlOGetiCalLy. As Tracy StRong INsigHtfuLLy NotICes, HeIdeggEr'S InSIstence on the violent PaTh of liBeratIon is not unrelAted to the vIOLEnce of thE NatIOnAL Socialist regiMe.82 The Violence of THe new regIme thAt shakes Off the selF-CErtaintiEs oF thE caVedWELlErs is tacitly pREFeraBlE, for HeiDegGer, to stAndStiLl, eQuiLiBrium, mediOcrity, haRmLeSsNeSs, eTc., whiCH he consiDeRs aS sYmpToms oF The oblIvion Of BeInG.83 ONE caNnot faiL To NOTice ThAt heidEggEr'S undeRstaNDinG of tranQuility anD haRMlesSnEsS as sympToms of the obliViOn of Being tElLs uS sometHINg about hIs understanding of the eveNTs of his TimE. SincE traNquility aNd hArmlesSneSS signaL the obLivioN oF BeING, tensION, cRisIs, And even sufFERinG can bE uNderStood as Harbingers of a renewED reLationship to BEinG. It iS QUiTe iNTeREstInG To nOTIce that HeideggeR's critique Of THe national SoCIalIsT regime - NotwithStandINg the faCt that it iS to be founD qUite EARly In his NotebOoks - is liMited only TO thesE ElEmentS (NaZi dogmAtIsm, SpiriTual apAThy, MedioCrity, eTc.) That beTray a PeRversion Of the highest aim of renewiNg the qUestiOn oF Being.84 The OnlY ThiNg that intEresTs HeideggeR is To gUide tHe iMPetus Of thE NeW reGIme toWard GEnuine phiLOsOphICAl Questioning. aLL ActUal suFfeRIng seeMs to Be, for him, nothing coMPared to the suffErinG THat A coMPletE oBlivion of Being WouLd BRIng. 81 The neW tRuth that NatIonal SocIaLIsm is StriviNg for iS therefORE rELevant
 unquestionably as true. T his way of  proc eed ing  c onst itut es for Heidegg e r afailed liberation sinc e the  p o ssib i li ty of  posing th e que st io n o ft he  esse nce  of tru th and the  tr ut h of Being i s  c ompletelylos t, and thisisfor He id egg e r the  in nermo st dan g er ofhis time.  A n otherw ay of p r o ce edin g is that of enga g in g  into question ing th ee ss e n ceoftruth andth us in t ensifyi n gu n c ert a inty.80 If my  interpreta t ion  is co rr ect ,  Natio nal S oc i ali sm marks fo r He idegger t he mom e nt of a suddenlibera tio n t hatn ev er the le s s f a il s t o  gu ar- 79 E ve nthe f ligh t f r om d eci sion  is f or Heideggera d ecis i on(seeHeide gger ,Logic  as th e Que st ion ConcerningtheEssence o f L an gua ge , 62) .  80 Se e H eid egger,"The Se l f-A ss e r t io n of the German Un iv e r si ty," 474 . 32 S O FI AP HILOSOPH IC ALREVI E W  ante e ag en uine lib eratio n .Na tionalSo cialis misanevent in h istory  that, i f iti s to fulfill i t s mission, mu s tb r in g  the  Ge rmans in fr onto f acruc i al  de c ision : eit he r  t o  return to a restri ct ive un derst anding of tru th and Bei n g or to en gage in genuine questi oning .81 It isi mportant , how ever, no t to take t he above  co nce ssi ona p ol ogetically. A s Trac yStrongins ightful lynot ice s,He idegger's  insiste nc eon  t heviole n t path o flib er ati on is not un relat ed t oth e  vi olenceo ft h e Na ti on al S oci al ist r egim e .82  The vi olence of  th e  new  r eg ime tha t shakes offth e self-cer ta int ies of t he caved wellers is tacitly pref e rable,for  Heid egge r, to sta nds till,equ i libriu m, med iocri ty , h a r mless n e ss , e tc ., which h e con sider sas s ymptoms  of the oblivion o f  Be ing.83 One ca nno t fa i l  t o n o ti c e t ha t  He i d egger's underst anding oftr a nq uility and har ml essness  as sym ptoms of theoblivionof Beingte llsu s  so mething ab out hisunderstan d ing o f  t he ev ent s of h is  ti me. S ince t r anq uilit y andha rmless nesssi gnal the  oblivion of Being, ten sion,crisi s,and evensuf f eri ng can be  und erstood as  ha rbi ngers  of a ren ewed re lat i onshi p to Being. It is  qu i t einteresting t o  no ticetha t  Heide gger 's critique of th e  National Soci alis t reg ime - no tw ithstanding th e f ac t that itis  to be foun d quiteea r ly in  his N oteboo ks - is l im i ted on ly t o t hese elem ent s( Nazi do gm at i sm, sp irit ua l apat hy, me d iocr i t y, etc.) that be traya perve r sio n ofth e highe s t ai m of renew ing the que stionof B eing. 84 Theon ly thi ngth at interes t s Heidegg er is  to gui de  the  im petusof t h e  newregi me  to ward genu i n ep hi lo s oph ical  ques ti onin g. All ac t ual suff eri n g seems  t o b e ,  for h i m, n othing com par ed to t he sufferi n g th a ta  comp lete o blivio n of Be i ngwo uld bri ng. 8 1 The new  truth th a t N at iona l Social is m is  s tri vi ng for is there fore rel evant
 unquestionably_as true._This way of proceeding_constitutes for_Heidegger_a failed_liberation_since the possibility_of posing the_question of the essence_of truth and_the_truth of Being is completely lost, and this is for Heidegger the innermost danger_of_his time._Another_way_of proceeding is that of_engaging into questioning the essence_of truth_and thus intensifying uncertainty.80 If my interpretation is_correct,_National Socialism marks_for Heidegger the moment of a sudden liberation that_nevertheless fails to guar- 79 Even_the flight from_decision_is_for Heidegger a decision_(see Heidegger, Logic as the Question_Concerning the Essence of Language, 62)._80 See Heidegger, "The Self-Assertion of the_German University," 474. 32 SOFIA PHILOSOPHICAL_REVIEW antee a genuine liberation._National Socialism_is an event in history_that, if it_is to_fulfill its mission,_must bring the Germans in front_of a crucial_decision: either to return to a_restrictive_understanding of truth_and_Being_or to_engage in genuine_questioning.81_It is_important,_however, not to take the above_concession_apologetically. As Tracy Strong insightfully notices, Heidegger's_insistence on the violent_path_of liberation is not_unrelated to the violence of_the National Socialist regime.82 The violence_of the_new regime_that shakes off the self-certainties of the cavedwellers is tacitly preferable,_for Heidegger, to standstill, equilibrium, mediocrity,_harmlessness, etc., which he_considers as_symptoms_of the oblivion_of_Being.83 One_cannot fail to notice that Heidegger's understanding_of tranquility_and harmlessness as symptoms of the_oblivion of Being tells_us_something about his understanding of the_events of his time. Since tranquility_and harmlessness signal the oblivion_of_Being,_tension, crisis, and even suffering_can be understood as harbingers of_a renewed relationship_to Being. It is quite interesting to_notice_that Heidegger's critique of the National_Socialist_regime - notwithstanding the fact that_it_is_to be found quite early_in his Notebooks - is limited_only to these elements (Nazi dogmatism, spiritual apathy, mediocrity,_etc.) that betray_a perversion of the highest_aim_of_renewing the question of Being.84 The only thing that interests_Heidegger is_to guide the_impetus of the new regime toward genuine philosophical questioning. All_actual suffering seems to be, for him,_nothing compared to the suffering that a complete oblivion of Being_would bring. 81 The new truth that National_Socialism is striving for is therefore relevant