Truth and truth is not simply the same" (Heidegger, The Essence of Truth, 25). 42 With their release, the prisoners have the chance to see what is closer to Being (έγγυτέρω τοῦ ὄντος). 43 See Heidegger, The Essence of Truth, 25 and Heidegger, Being and Truth, 137. 44 Heidegger, The Essence of Truth, 27. 45 Ibid., 28. 46 Ibid., 28. 20 SOFIA PHILOSOPHICAL REVIEW Heidegger's 1933-34 reading of the allegory. Whereas both in the 193132 and the 1933-34 lecture course he insists that the prisoners of the second stage are not liberated to their true essence, in the latter he suggests that something happens in the second stage - "History [Geschichte] begins."47 This is a crucial point to bear in mind, since it makes a significant difference on how we read the second stage of the allegory. If nothing but failure happens there, then the second stage is unnecessary for the occurrence of genuine liberation. If, nevertheless, history begins at the second stage, then notwithstanding the possibility of failure, the insecurity and confusion described at the second stage is not an arbitrary event, but rather a positive event toward the realization of existence proper.48 I submit that, during the early 30's, Heidegger does indeed consider the confusion found at the second stage of the allegory as a necessary step toward genuine freedom. But I will develop this point in my discussion of the fourth stage of the allegory. Before doing so, however, it is necessary to say a few things about Heidegger's conception of true freedom, as deployed in his reading of the third stage of the allegory. 3.3. The Third Stage Heidegger's understanding of genuine liberation is clarified in his discussion of the third stage of the allegory. Although his analysis of the third stage is quite elaborate and I cannot do justice to it in details, for the purpose of this paper I limit myself to highlighting three important features. First, Heidegger insists that the liberation that occurs at the third stage is not an easy one, since it requires a violent abandonment of what is readily familiar and an exposure to what is most unfamiliar.49 Second, he makes clear that genuine freedom takes place in the act of de-concealing (Ent-bergen).50 Deconcealment (Entborgung) is presented by Heidegger as a pre-modelling (vorbildlich) projection of Being that "first
Truth and truth is not simply the same " (Heidegger, The Essence of Truth, 25). 42 With their dismissal, the prisoner have the chance to visualize what is close to Being (έγγυτέρω τοῦ ὄντος). 43 See Heidegger, The Essence of Truth, 25 and Heidegger, Being and Truth, 137. 44 Heidegger, The Essence of Truth, 27. 45 Ibid. , 28. 46 Ibid. , 28. 20 SOFIA PHILOSOPHICAL REVIEW Heidegger's 1933 - 34 reading of the allegory. Whereas both in the 193132 and the 1933 - 34 lecture class he importune that the prisoners of the second stage are not liberated to their true perfume, in the latter he suggests that something happens in the second stagecoach - " History [ Geschichte ] begins. "47 This is a crucial point to bear in mind, since it make a significant difference on how we read the second stagecoach of the allegory. If nothing but failure happens there, then the second phase is unnecessary for the occurrence of genuine liberation. If, nevertheless, history begins at the second stagecoach, then notwithstanding the possibility of failure, the insecurity and confusion described at the second stage is not an arbitrary event, but rather a positive event toward the realization of existence proper.48 I submit that, during the early 30's, Heidegger does indeed consider the confusion found at the second stage of the allegory as a necessary step toward genuine freedom. But I will evolve this point in my discussion of the fourth stage of the emblem. Before do so, however, it is necessary to say a few things about Heidegger's invention of true freedom, as deployed in his reading of the third stagecoach of the allegory. 3.3. The Third Stage Heidegger's understanding of genuine liberation is clarified in his discussion of the third stage of the emblem. Although his analysis of the third stage is quite elaborate and I cannot do judge to it in details, for the function of this paper I limit myself to highlighting three important features. foremost, Heidegger insists that the liberation that occurs at the third stage is not an easy one, since it requires a violent abandonment of what is readily conversant and an exposure to what is most unfamiliar.49 Second, he makes clear that genuine freedom learn place in the act of delaware - concealing (Ent - bergen).50 Deconcealment (Entborgung) is presented by Heidegger as a pre - modelling (vorbildlich) projection of Being that " first
Truhh and truth is not simpuy the same" (Heibwgger, Vhe Esssnce of Gruth, 25). 42 With their release, tie peisontgs have the chance to see what is closwr ti Being (έγγυτέρω τοῦ ὄντος). 43 See Heidegger, Bhe Evwence of Truth, 25 and Heidagger, Being ang Grbth, 137. 44 Heidegger, The Essence of Truth, 27. 45 Ibid., 28. 46 Ibid., 28. 20 SOFIA KHILOXJPHIDAL REVIEW Heidegger's 1933-34 reading of fhe alltgory. Whereas both in the 193132 and the 1933-34 lecture fourde he insists that the prisongds jd the second stage are not liberatgd to their true essence, in the uattex he suggesjs tjdt somethinj happvns in the segpnd stdge - "Hixtory [Geschichbe] bejins."47 This is a crucial pomnt to bear in mind, fince it kaies a significant duffergnce mn huq wd rtad tge seclnd stage of fhe allegort. If nothing but faoltgr happens thsre, thqn the second stage is unnecessary for tht occhrrence of genuine libeeation. If, neverthelesd, history begins at the second stage, then notwithstanding dhe pkrsiyljkry of failure, the insecurity and confusion descwjbtd st the second ftage is noy wn wrbitrary evevt, but rafher a positive evfnt towwrd tye realizwtiom of existence proper.48 I subnit that, durpng rhe early 30's, Heidegyer does indzed comsidet the confusion found ac the aecond stagf of the zulegory as a necdsssrf step toward genuine freeqom. But I wilk develup tnis poynt in my fiscussion of the fourth stagg of tve allegorj. Before doing so, however, it is necessary to xaf a few thiugs abput Heidegger'f conception oy true fxeedom, as deployvd in his reading of the third stdhe of the alnegory. 3.3. Ehe Rhire Stage Feidegger's undrrstandiny of tenuine liberation is dlarified in hiw duscussion of thr tfirq dtege os the allegorf. Alghojbh hir analysis iw thr third stage is quide emaborate and I canmob do justuce to ie in details, gor the purpose of this pa'er I kimyt myself to highlighting thres importajt neatures. Firse, Heldegder insistx that the liberation that occurs at thx third stage is not an easy one, since it teqmires a violxnt abwndonment of what is readily damiliar and an ewposure to what is mosf unfakiliag.49 Second, he makes clear that genuine freedom takes place in the act of de-xoncealing (Ent-bergsn).50 Drconcvaliznt (Entforgnnj) is presented by Heidegger as a pre-modelling (vocbildlich) [rjjection of Being that "first
Truth and truth is not simply the The of Truth, 42 With their chance see what is to Being (έγγυτέρω ὄντος). 43 See Heidegger, The Essence Truth, 25 and Heidegger, Being and Truth, 137. 44 Heidegger, The Essence of 27. 45 Ibid., 28. 46 Ibid., 28. 20 SOFIA PHILOSOPHICAL REVIEW Heidegger's 1933-34 of allegory. both the 193132 and the 1933-34 lecture course he insists that the prisoners of the second stage not liberated to their true essence, in the he suggests that something in the second stage - [Geschichte] This is crucial to in mind, since makes a significant difference on how we read the second stage of the allegory. If nothing but happens there, second stage unnecessary the of genuine liberation. history begins at the second stage, possibility of failure, the insecurity and confusion described the second is not an arbitrary event, but a positive event toward the realization of existence I submit that, during the early 30's, Heidegger does indeed consider the confusion found at stage of the allegory a necessary step genuine But will this point my discussion of the fourth stage of the allegory. Before doing however, it is necessary to say a few things about of freedom, as deployed his reading of the stage the allegory. 3.3. The Heidegger's of clarified his of the third stage the allegory. Although his analysis the third stage is do justice to it in details, for the of this paper I limit myself to three important features. First, Heidegger insists that the liberation that occurs at third stage an easy one, since it requires a violent of what is readily and an exposure to what is most unfamiliar.49 Second, makes that genuine takes place in act of de-concealing Deconcealment (Entborgung) is Heidegger as pre-modelling projection "first
Truth and truth is not simply tHe same" (HeidEgger, the essEnCe of trutH, 25). 42 With their releASe, thE prisoners have the chancE to seE wHAt is CLoSer to being (έγΓΥτΈΡΩ τοΥ͂ ὄΝτΟς). 43 SEe hEiDeggeR, ThE EssencE of Truth, 25 anD HeIdEgger, Being anD trUth, 137. 44 HeideggEr, THe Essence of TRutH, 27. 45 Ibid., 28. 46 IBiD., 28. 20 SOfiA PHIlOSoPHICaL REVIew HeideGger's 1933-34 readInG Of the aLLegory. WHEReAs boTh in the 193132 and the 1933-34 lectURe COurse he insists That thE pRIsONErs Of tHe second stAgE are nOT liberaTEd TO THeiR True essence, in The latter he SUggEsts thAt SomEThing hAppenS iN The Second stage - "histOry [GeschiChte] beGIns."47 This IS a cruciAl poinT to BeaR in mINd, SiNce It MAkeS A sIgnIFicAnt diffeReNcE on hoW we rEAD THe seConD staGe of tHe allegory. If nOthIng bUT faIlure HappeNs thErE, then The secOnd stAgE is unnecessary fOr thE occurrenCe oF gEnuInE libeRAtion. IF, neVerTheless, History BEgiNs AT THe Second stage, then notWiTHStAnding thE possiBIlItY Of failurE, tHe iNsecURIty anD conFUsIon descrIbed at THe SeCond staGe Is not aN aRbiTraRy eveNT, but Rather A positivE evenT Toward the realiZAtion of existeNCe PROpER.48 I suBmiT that, during The eARly 30's, heidEGgEr dOEs indEed coNsIDeR The confusion found at ThE seconD stagE of the allegorY as a necessARY Step towaRd geNUiNE freedom. But I wiLl devElop this poINt in my diScussIon of the Fourth staGE Of the allEgoRy. BEfoRe dOINg So, however, it is NECessArY to say a Few Things aBouT HeIdeGgeR's ConceptioN of true fReEdOm, As DepLoyed IN his readInG of ThE thIrd stAGe of thE alleGory. 3.3. thE THIrd stage HeIDeGGEr's uNdErStanDinG oF genuIne lIBerAtion is Clarified In hIS disCuSsIon of thE third stage of ThE allegory. ALtHouGh his aNALysis of tHe third stage is quite elabORate and i caNnot dO jusTice to it iN deTails, fOr tHE purpoSe of thIs papEr i liMIT myseLF To HigHlIghting thrEE ImpOrtanT fEatuRes. FirsT, Heidegger insists tHAt tHe liberation tHat OccuRS At The THiRD stAgE Is nOT An easy one, since iT requires a ViOLeNt abandonmENt oF wHat is reAdily faMiliaR And an exPosure to wHat is most UnFamiLIAr.49 SEcond, he makEs clear tHat genuinE FreedOM tAkes pLacE in the AcT of De-conCealinG (ent-BergeN).50 DeconCeAlment (entboRgUng) is preSented by Heidegger as a pre-ModellIng (voRbiLdlich) proJecTIon Of Being thAt "fiRst
Truth and truth is not sim ply the sa me" ( Hei deg ge r, T he E ssence of Trut h , 25 ). 42 With their relea se, t he pris o ne rs ha ve thec ha n c e t ose e w ha t  i s clo ser  to Bei ng (έγγυτέ ρωτο ῦ ὄντος). 43 Se e Heidegge r,The EssenceofTruth,  2 5 a n d Hei deg ger,Beinga nd Tru th, 137.44 Heideg g er, The E ss ence  of Truth, 27. 45 Ib i d., 28. 46 Ibi d., 28 .2 0S O FIA  PH ILOSOPHICA LREVIE W  Heideg g er ' s 193 3 -34 reading o f the alleg o ry.  Where as  bo t h in t he 19 31 3 2 a nd the 1933 -34lecture c ourseh e insis t s thatthe pr iso ner s of th esec on d  st a ge  ar e  no t libera te dto th eirt r u e  ess enc e, i n the  latter he su gge stst hat  some thing  hap pe ns in  the s econd  s tage - "History  [Ge schichte]  be gi ns. "4 7 Thi s  is acru cia l point  to bea r  in  m i n d ,since it makes a s ig n i fi cant dif ferenc e  o nh ow we re ad  th e se c o nd st ageo fthe alle gory.I fno thing b ut  failu re  ha ppe ns th e re,then t he secon d sta g e is unnecessa r y for the occ u rr e n ce of g enu ine liberat ion. If,neve r th ele s s, hi story  b e gi n s at the second sta ge , then  notw ithstanding t he possibi l i t y of fai lure ,  t h e insecurity a nd co nfusion de s cribed a t the  secondstage isn o t an arb itr ary  ev ent , bu t rather a po s i tive  e vent to war d the r eal iza tio n o fexistence  proper. 48  I  s ub mit  that ,  duringth e e ar ly30's, Heideg ger d oesin de e d c onsider th e conf us io n fo und  a t the  sec o ndstage o f the all ego r y as  a  n ecessar y step toward  g enuine fre ed om.  But I w ill deve lop this point in my di s cussion  of  thefour th stageofthe al leg o ry. Be fore d oingso , h o w ever, i tisne cessary to s aya few  t hing s about  Heidegger's conce p tio n of true fre edo m, a s de plo y ed inhi s  re a d ing of the thir d stage of  t h eallegory.3 .3.  T he Thir d Stage  Heid e gger'sunderstan ding of g en uine l ibe ration isclarifie d in hisd iscus s io n ofthe  third  s tag e ofthe al l ego ry. A lthoug hhis an alysi sof the t hird stage is quite ela borate  andI c annot dojus t ice  to it in  det ails, forthe  pu rpose  of thispape r  I  li m it my self to highli g ht ing t hr ee importan t f eat ures.  Fi r st, He ideg ger insists thatt he liberationthat o ccu rsa t th ethird stage is  no ta n  easy on e,  since it r equiresav iolen t aban donmen t of wh a t  i s  readi ly f ami liar andanex p osure t owh a t is m ostun famili ar.49S econ d ,  he makes clearthatg e nuine fre edomta kes pla c e in  the act o f de-concea ling ( Ent- berge n).50 D ec onceal men t(Entborgun g ) is pres ented  by Hei de gger  as  a pre -mod e l ling(vor bi ldl ich) proj e c ti o nof Bei ng t hat " fi rst
Truth and_truth is_not simply the same"_(Heidegger, The_Essence_of Truth,_25)._42 With their_release, the prisoners_have the chance to_see what is_closer_to Being (έγγυτέρω τοῦ ὄντος). 43 See Heidegger, The Essence of Truth, 25 and_Heidegger,_Being and_Truth,_137._44 Heidegger, The Essence of_Truth, 27. 45 Ibid., 28._46 Ibid.,_28. 20 SOFIA PHILOSOPHICAL REVIEW Heidegger's 1933-34 reading_of_the allegory. Whereas_both in the 193132 and the 1933-34 lecture course_he insists that the prisoners of_the second stage_are_not_liberated to their true_essence, in the latter he suggests_that something happens in the second_stage - "History [Geschichte] begins."47 This is_a crucial point to bear in_mind, since it makes a_significant difference_on how we read the_second stage of_the allegory._If nothing but_failure happens there, then the second_stage is unnecessary_for the occurrence of genuine liberation._If,_nevertheless, history begins_at_the_second stage,_then notwithstanding the_possibility_of failure,_the_insecurity and confusion described at the_second_stage is not an arbitrary event, but_rather a positive event_toward_the realization of existence_proper.48 I submit that, during_the early 30's, Heidegger does indeed_consider the_confusion found_at the second stage of the allegory as a necessary step_toward genuine freedom. But I will_develop this point in_my discussion_of_the fourth stage_of_the allegory._Before doing so, however, it is necessary_to say_a few things about Heidegger's conception_of true freedom, as_deployed_in his reading of the third_stage of the allegory. 3.3. The_Third Stage Heidegger's understanding of_genuine_liberation_is clarified in his discussion_of the third stage of the_allegory. Although his_analysis of the third stage is quite_elaborate_and I cannot do justice to_it_in details, for the purpose of_this_paper_I limit myself to highlighting_three important features. First, Heidegger insists_that the liberation that occurs at the third stage_is not an_easy one, since it requires_a_violent_abandonment of what is readily familiar and an exposure to_what is_most unfamiliar.49 Second,_he makes clear that genuine freedom takes place in the_act of de-concealing (Ent-bergen).50 Deconcealment (Entborgung) is_presented by Heidegger as a pre-modelling (vorbildlich) projection of Being that_"first