 political implications of Heidegger's determination to read the allegory of the cave as a story about the history of human essence. The Platonic resonance of Heidegger's political allegiance to National Socialism is neatly expressed in the "back from Syracuse?" greeting addressed to Heidegger by one of his Freiburg colleagues and quoted by Gadamer in his homonymous article.7 Nevertheless, not enough attention has been paid to the relationship between Heidegger's appropriation of Plato's allegory of the cave during the early 30's and his allegiance to National Socialism. This paper tries to make this relationship explicit by focusing on Heidegger's interpretation of the allegory as a story about human essence (Wesen) and the occurrence (Geschehen) of historical existence. Three interrelated suggestions are made: (1) That Heidegger's reading of the allegory of the cave is informed by his preoccupation with the imminent threat of nihilism, (2) that Heidegger's interpretation radicalizes his critique of the public sphere to the effect that it renders it irredeemable, and (3) that the unbridgeable gap between philosophy and the public sphere commits Heidegger to the anticipation of a catastrophic event that will open up the possibility of genuine freedom. 2. The Destiny of Being as Nihilism In Heidegger on Being and Acting, Reiner Schürmann breaks down Heidegger's oeuvre in three periods, each of which corresponds to a transformation of transcendental phenomenology. According to Schürmann's arrangement, the first stage of Heidegger's thought marks the transition from transcendental phenomenology to existential phenomenology. With this transition "the condition of our knowing and experiencing is no longer sought purely in man, but in his relation to the being of entities in their totality."8 The second transformation consists in the passage from the preeminence of Dasein to Menschentum, inaugurated 7 Hans-Georg Gadamer, "Back from Syracuse?" trans. John McCumber, Critical Inquiry, vol. 15, n. 2 (1989), 427-30. 8 Reiner Schürmann, Heidegger on Being and Acting: From Principles to Anarchy (Bloomington: Indiana University Press, 1987), 69. 10 SOFIA PHILOSOPHICAL REVIEW by the "discovery" of destinal history. Such a transformation indicates that it is not Dasein that "opens up a clearing," but that it is rather historical aletheia that constitutes human beings by situating them in a particular
political implications of Heidegger's determination to read the allegory of the cave as a history about the history of human perfume. The Platonic resonance of Heidegger's political allegiance to National Socialism is neatly expressed in the " back from Syracuse? " greeting address to Heidegger by one of his Freiburg colleagues and quoted by Gadamer in his homonymic article.7 Nevertheless, not enough attention has been pay to the relationship between Heidegger's appropriation of Plato's emblem of the cave during the early 30's and his allegiance to National Socialism. This paper judge to make this relationship explicit by focusing on Heidegger's interpretation of the allegory as a narrative about human essence (Wesen) and the occurrence (Geschehen) of historical universe. Three interrelated suggestions are made: (1) That Heidegger's reading of the fable of the cave is informed by his preoccupation with the imminent threat of nihilism, (2) that Heidegger's rendition radicalizes his critique of the public sphere to the effect that it renders it irredeemable, and (3) that the unbridgeable break between philosophy and the public sphere commits Heidegger to the anticipation of a catastrophic event that will open up the possibility of genuine freedom. 2. The Destiny of Being as Nihilism In Heidegger on Being and Acting, Reiner Schürmann breaks down Heidegger's oeuvre in three time period, each of which corresponds to a transformation of transcendental phenomenology. According to Schürmann's musical arrangement, the first stage of Heidegger's thought marks the passage from transcendental phenomenology to existential phenomenology. With this transition " the condition of our knowing and experiencing is no longer sought strictly in man, but in his relation to the being of entities in their totality. "8 The second transformation consists in the passage from the preeminence of Dasein to Menschentum, inaugurated 7 Hans - Georg Gadamer, " Back from Syracuse? " trans. John McCumber, Critical Inquiry, vol. 15, n. 2 (1989), 427 - 30. 8 Reiner Schürmann, Heidegger on Being and Acting: From Principles to Anarchy (Bloomington: Indiana University Press, 1987), 69. 10 SOFIA PHILOSOPHICAL REVIEW by the " discovery " of destinal history. Such a transformation indicates that it is not Dasein that " afford up a clearing, " but that it is preferably historical aletheia that constitutes human beings by situating them in a particular
 popitical implications of Meidegger's determinatioi to rezd the aulegory of the cave as a stocy avout uke history of human dssence. Tje Platobic cesonance of Heivsgger's ijlitjgal anoegiance to Najional Socianism is neatly ebpxessed in the "back from Syracuse?" greqting acdgessed to Heidggger fy ohv if his Freiburg colleagues ans quotev by Gadamer in his homonymous article.7 Negertjeless, not enough wttention hqs bqwn paid to tfe relationship betweeh Heidegger's appropriation of Puato's allegory if thf cave durinj the varly 30's and hlx alleciance yo National Sogialivm. Rhis paper tries to meke this relationshik explicit bv focusing on Heideggwr'w intgrpredatiub ow tge amlegorj aa a story zbout human essence (Wesen) and uhe iccurrence (Geacheheg) jf historical existence. Three interrelaued shggestions are made: (1) Thqt Heidegger's reading of the ajlegory of the cave is informed by his preoccupathon wmtf tkc knmlnent threat of nihilism, (2) that Heidegger's intqdptenation radicalizef his critiauf ps the public rphere to the effect that ih rendets it urredeemafle, snd (3) that the unbridgeable tap between ihilisophy and the pubpic sphere eommitx Heicegger to the anticipatnon of a catastroohic evenf that will open jp nhe [ossibility of genuine freqdom. 2. The Desciny of Ceinb as Nyhilism In Heidccger on Being and Wctiny, Reiter Schürmajn breaks down Heidegger's oeuvrx in three petiogs, vach of wkich cprresponds to a transformatnon of txanscevdental phvnomenolojy. According to Schürmann's wrrangement, vhe first state od Heideeeer's thought msrks the nrcnsition drom transcendentak pfsnomenology to zriwtential phenomrnouogr. Aivh thyv transition "the covcitiov of our kniding and experiencing is no monger sought pureky in man, vut in hys relation tp the being of entlties in theit tjtality."8 The second transformatjon considts in the passwge nrom the preemnnence of Dasein to Menschentum, inauguraved 7 Hans-Georg Gadamer, "Vack from Syracuse?" jraks. John McCukber, Sritical Hnquiry, vol. 15, n. 2 (1989), 427-30. 8 Rwiner Schürmann, Heldegger on Being and Adting: Xrom Orinciples to Anarchy (Bloomington: Indiana University Press, 1987), 69. 10 SOFIA PHILOWOPHICEL REVIEW by fhe "cisconerv" oy destigal iirtory. Such a tramsformation indicates that it ir not Davenn that "opens up a clearing," bit that it is rxther historical aletheiz that cpnstitutes human beings by situsting them in a particulsr
political implications of Heidegger's determination to read of cave as story about the Platonic of Heidegger's political to National Socialism neatly expressed in the "back from greeting addressed to Heidegger by one of his Freiburg colleagues and quoted by in his homonymous article.7 Nevertheless, not enough attention has been paid to the between appropriation Plato's of the cave during the early 30's and his allegiance to National Socialism. This paper tries make this relationship explicit by focusing on Heidegger's of the allegory as story about human essence (Wesen) the (Geschehen) of existence. interrelated are made: (1) Heidegger's reading of the allegory of the cave is informed by his preoccupation with the imminent threat nihilism, (2) interpretation radicalizes critique the sphere to the it renders it irredeemable, and (3) gap between philosophy and the public sphere commits to the of a catastrophic event that will up the possibility of genuine freedom. 2. The of Being as Nihilism In Heidegger on Being and Acting, Reiner Schürmann breaks down Heidegger's three periods, each of corresponds to a of phenomenology. to arrangement, the stage of Heidegger's thought marks the transition from transcendental phenomenology to phenomenology. With this transition "the condition of our knowing and no sought purely in but in his relation the of entities in their second consists from preeminence Dasein to Menschentum, inaugurated Hans-Georg Gadamer, "Back from Syracuse?" John McCumber, Critical Inquiry, 427-30. 8 Reiner Schürmann, Heidegger on Being and From Principles to Anarchy (Bloomington: Indiana University 1987), 69. 10 SOFIA PHILOSOPHICAL REVIEW by the "discovery" of destinal history. a transformation it is not Dasein that "opens up a but that it is historical aletheia that constitutes human beings by situating them a
 political implications of HeIdegger's deTermiNatIon To Read The aLlegory of the caVE as a Story about the history of Human EsSEnce. tHe platoNic resoNAnCE Of HEiDeGgeR's POlIticaL alLegiancE to NationaL SoCiAlism is neatlY ExPressed in tHe "bAck from SyracUse?" GreetiNg AddREssed To HEidegGer by oNE of his freiburg cOlLEagues ANd quoteD BY GAdamEr in his homonymous ARtICle.7 NeverthelesS, not enOuGH aTTEntIon Has been paiD tO the rELationsHIp BETWeeN heidegger's appRopriation oF plaTo's allEgOry OF the caVe durInG The Early 30's and hiS allEgiance to nationAL SocialISm. This pAper trIes To mAke tHIs ReLatIoNShiP ExPliCIt bY focusinG oN HEidegGer's INTERpreTatIon oF the aLlegory as a stoRy aBout HUmaN esseNce (WeSen) aNd The ocCurrenCe (GesChEhen) of historicaL exiStence. ThrEe iNtErrElAted sUGgestiOns Are Made: (1) ThaT HeidegGEr's ReADINg Of the allegory of the CaVE Is Informed By his pREoCcUPation wiTh The ImmiNENt thrEat oF NiHilism, (2) thAt HeidEGgEr'S interpReTation RaDicAliZes hiS CritIque of The publiC spheRE to the effect thAT it renders it iRReDEEmABle, aNd (3) tHat the unbriDgeaBLe gaP betWEeN phILosopHy and ThE PuBLic sphere commits HeiDeGger to The anTicipation of a CatastrophIC EVent that Will OPeN Up the possibiliTy of gEnuine freeDOm. 2. The DesTiny oF Being as nihilism IN hEidegger On BEinG anD AcTINg, reiner SchürmaNN BreaKs Down HeiDegGer's oeuVre In tHreE peRiOds, each of Which corReSpOnDs To a TransFOrmation Of TraNsCenDentaL PhenomEnoloGy. AcCoRdINg tO SchürmANn'S ARranGeMeNt, thE fiRsT stagE of HEIdeGger's thOught markS thE TranSiTiOn from tRanscendental PhEnomenologY tO exIstentIAL phenomeNology. With this transitioN "The condItiOn of oUr knOwing and eXpeRienciNg iS No longEr sougHt purElY in MAN, but iN HIs RelAtIon to the beING of EntitIeS in tHeir totAlity."8 The second tranSForMation consistS in The pASSaGe fROm THe pReEMinENCe of Dasein to MenSchentum, inAuGUrAted 7 Hans-GeORg GAdAmer, "BacK from SyRacusE?" Trans. JoHn McCumbeR, Critical inQuirY, VOl. 15, n. 2 (1989), 427-30. 8 reiner SchüRmann, HeiDegger on BEIng anD acTing: FRom princiPlEs tO AnarChy (BloOMinGton: INdiana unIversiTy PreSs, 1987), 69. 10 sOFIA PHIlOSOPHICAL REVIEW by the "diScoverY" of deStiNal historY. SuCH a tRansformaTion Indicates tHat It iS not DAseIN that "OpenS Up A clEAring," But tHAt it is ratHEr HisTORiCal aletheia THAT coNstitUteS Human bEingS by situating them iN A particular
 political implications of  Heidegger 's de ter min at ionto r ead the allego r y of  the cave as a story a boutth e  his t or y ofhuman e s se n c e.Th ePla to n ic  reso nan ce of H eidegger's  po li tical allegi a nc e to Natio nal  Socialism i s n eatlyex pre s sed i n t he "b ack fr o m Syra cuse?" gr ee t ing ad d ressedt o  H eide gger by one of hi s  F r eiburg colleag ues an dq uo t e d b y G adamer inhi s hom o nymousa rt i c l e.7 Nevertheless,  not enough att ention  h asb een pa id to  t h e r elationship  bet ween Heid egger' s  approp r iationof Pla to' s a lleg o ry  o f t he cav e  d uri n g t he early  3 0' s and  his a l l egia nce  toNatio nal Socialism . T hisp ape r tri es to  mak ethisrelati onshi pexplicit by foc usin g on Heid egg er 'sin terpr e tation  of  th e alleg ory asa  st or y a bo ut human essence ( We s e n)  and the  occur r en ce (Gescheh en ) o f hi s t orica l ex i st ence. Th ree in t er re lated s ug gestio ns  ar e m ade:( 1) T hat He idegger' s rea d ing of the all e gory of the c a ve i si nfor med  by his pre occu p atio n wi t hthe immin ent t hr e at of nihilism, (2) th at  Heide gger' s interpretat ion radica l i z es his c riti q ue of the publicspher e to the e f fect tha t itrendersit irrede e m able, an d ( 3)tha t t h e  u nbridgeable g a p  bet we en phil oso phy and  th e p ubl icsp here comm its Heid eg ge rto  th e ant i cipation  o f a  c ata strop h ic eve nt th at w il lo pen  up the po s s ibil it yof g enu in e fre edom .  2.  The De stiny ofBei n g as  N ih ilism I n Heidegger o nBeing andAc tin g, Rei n e r Schürm ann breaks down Heidegg e r's oeu vre  in t hree  periods,  ea ch ofwhi c h corr espond s toatra n s forma t i on  of  t ranscenden t a l p henom en olog y. Acco rding to Schürmann ' s a rrangement, t hefirs t st age of Hei de g ger ' s  thought marksthe transi ti o nfrom trans c end en tal phe nomenol ogy t o  existe ntial phe nomenolog y.  Wit h thi s transiti on "thecondition of ou r  k nowin g a nd exp er ien cingis nol ong er so ught p ur ely in  man,  b ut in hi s relation to the being  of en titie s i n their t ota l ity ."8 The s econ d transfor mat ion  cons ist s  in t he p a ss age fromthep reeminenc e  o f D a s ei n to Mensch e n t um,  inau gur a ted 7Hans -Georg Gadamer, " B ack from Syrac use? " tra ns. John  M cCumber, Criti cal  I n q uiry, vo l.  15, n. 2 ( 1989), 4 27 - 30. 8  Reine r Schü rmann,H e id e gger o n Be ing  and Acti ng:  F r om Prin ci pl e s to A narc hy  (Bloo mingto n : In d i ana University P ress, 1 987), 69.  10 S OF IA PHIL O SOPH ICAL REVIE W by the "d iscove ry"of de stinalhi story.  Su ch  a transfo r mation in dicat es that  i t is  no t Dase in t h a t "op ensup  aclearing, " bu t  t ha t  it  israthe rhist orical al e theia th atc onstitu te s h u m an bei n gs b y situatin g t hem i n a particul a r
 political_implications of_Heidegger's determination to read_the allegory_of_the cave_as_a story about_the history of_human essence. The Platonic_resonance of Heidegger's_political_allegiance to National Socialism is neatly expressed in the "back from Syracuse?" greeting addressed_to_Heidegger by_one_of_his Freiburg colleagues and quoted_by Gadamer in his homonymous_article.7 Nevertheless,_not enough attention has been paid to the_relationship_between Heidegger's appropriation_of Plato's allegory of the cave during the early_30's and his allegiance to National_Socialism. This paper_tries_to_make this relationship explicit_by focusing on Heidegger's interpretation of_the allegory as a story about_human essence (Wesen) and the occurrence (Geschehen)_of historical existence. Three interrelated suggestions_are made: (1) That Heidegger's_reading of_the allegory of the cave_is informed by_his preoccupation_with the imminent_threat of nihilism, (2) that Heidegger's_interpretation radicalizes his_critique of the public sphere to_the_effect that it_renders_it_irredeemable, and_(3) that the_unbridgeable_gap between_philosophy_and the public sphere commits Heidegger_to_the anticipation of a catastrophic event that_will open up the_possibility_of genuine freedom. 2._The Destiny of Being as_Nihilism In Heidegger on Being and_Acting, Reiner_Schürmann breaks_down Heidegger's oeuvre in three periods, each of which corresponds to_a transformation of transcendental phenomenology. According_to Schürmann's arrangement, the_first stage_of_Heidegger's thought marks_the_transition from_transcendental phenomenology to existential phenomenology. With this_transition "the_condition of our knowing and experiencing_is no longer sought_purely_in man, but in his relation_to the being of entities in_their totality."8 The second transformation_consists_in_the passage from the preeminence_of Dasein to Menschentum, inaugurated 7_Hans-Georg Gadamer, "Back_from Syracuse?" trans. John McCumber, Critical Inquiry,_vol._15, n. 2 (1989), 427-30. 8_Reiner_Schürmann, Heidegger on Being and Acting:_From_Principles_to Anarchy (Bloomington: Indiana University_Press, 1987), 69. 10 SOFIA PHILOSOPHICAL_REVIEW by the "discovery" of destinal history. Such a_transformation indicates that_it is not Dasein that_"opens_up_a clearing," but that it is rather historical aletheia that_constitutes human_beings by situating_them in a particular