 of the prisoners, who lacking any guidance end up willing to go back to what was previously self-evident. Nevertheless, the fact that in Heidegger's interpretation the released prisoners find themselves encountering a gradation of truth indicates that at the second stage of the allegory, the self-certainties of the prisoners are to a certain extent shook. The prisoners want to return to the safety and the placidity of 74 Heidegger, The Essence of Truth, 62. 75 Heidegger himself suggests that only when we will have an overview of all the stages of the allegory, will we be capable of understanding the structural significance of each stage (Heidegger, The Essence of Truth, 17). 28 SOFIA PHILOSOPHICAL REVIEW their previous state precisely because they somehow find themselves liberated from it, albeit only temporarily. The necessity of a moment of crisis (of unshackling) for the awakening of the question of Being is already apparent in Heidegger's discussion of Angst in Being and Time. Under the fundamental mood of anxiety, the world - on the ground of which Dasein performs its everyday activities - reveals itself as nothing and brings Dasein face to face with the question of its ownmost being and of Being in general. Nevertheless, in the early 30's Heidegger exhibits a desire to go a step further and interprets the moment of crisis in terms of a historical event that brings not merely one Dasein, but a whole nation in front of a decision that will determine the future of the West. As we have already seen, Heidegger understands his time as a time of distress and confusion. Nevertheless, Heidegger is convinced that what is great in humans comes to fruition not in security and comfort but in such moments of distress and suffering. It is in such moments that we are called to think the depths of our historical existence. As the story of the wanderer indicates, the danger of dying from thirst is what makes us turn to the source of our historical existence. The significance that Heidegger ascribes to the experience of confusion, first for realizing the destitution of the present and then for finding a way out of destitution, reveals the unspoken significance of the second stage of Plato's allegory for the ascent out of the forgetfulness of Being. In lectures given in 1934 after his resignation as Rector of Freiburg, Heidegger is still convinced of the significance of a historical crisis for the emergence of genuine questioning. Genuine questioning, he says, emerges out of the overpowering necess
of the prisoners, who lacking any guidance end up willing to fail back to what was previously self - apparent. Nevertheless, the fact that in Heidegger's interpretation the released prisoner find themselves encountering a gradation of accuracy argue that at the second stage of the fable, the self - certainties of the prisoners are to a sealed extent shook. The prisoners want to return to the condom and the placidity of 74 Heidegger, The Essence of Truth, 62. 75 Heidegger himself suggests that only when we will have an overview of all the stages of the fable, will we be capable of understanding the structural meaning of each stage (Heidegger, The Essence of Truth, 17). 28 SOFIA PHILOSOPHICAL REVIEW their previous state of matter precisely because they somehow find themselves emancipate from it, albeit only temporarily. The necessity of a moment of crisis (of unshackling) for the awakening of the question of Being is already apparent in Heidegger's discussion of Angst in Being and Time. Under the fundamental mood of anxiety, the populace - on the ground of which Dasein performs its everyday activities - reveals itself as nothing and brings Dasein face to face with the question of its ownmost being and of Being in general. Nevertheless, in the early 30's Heidegger exhibits a desire to go a step further and interprets the here and now of crisis in terms of a historical consequence that bring not merely one Dasein, but a solid nation in front of a decision that will determine the future of the West. As we have already seen, Heidegger understands his time as a meter of distress and confusion. Nevertheless, Heidegger is convinced that what is great in humans comes to fruition not in security system and comfort but in such moments of distress and suffering. It is in such moments that we are called to think the depths of our historic existence. As the story of the wanderer indicates, the danger of die from thirst is what makes us turn to the generator of our historical existence. The significance that Heidegger ascribes to the experience of confusion, foremost for realizing the destitution of the present and then for finding a way out of destitution, reveals the unspoken meaning of the second stage of Plato's allegory for the ascent out of the forgetfulness of Being. In lectures establish in 1934 after his resignation as Rector of Freiburg, Heidegger is still convert of the significance of a historical crisis for the emergence of actual questioning. Genuine questioning, he says, emerges out of the overpowering necess
 of the prisoners, who lackikg any guidance gne up wmlling fo go bazk to what was previously sepf-wvidebt. Nevertheless, the fazt that ij Heidegter's unterpretavjon the releaacd prnsiners find thekselves enwountering a gsaaacion of truth indicates that at the fecond xtwge of the allggory, ehe avln-certainties of the prisoners ars to a bertain extent shpok. The prisoners want to getugn to the safety ajd the placuditr of 74 Heideggdr, The Esstnee of Truth, 62. 75 Heidegger himself suggests tfat ouly when we wull vave an ovecview jf all the sbsges ox the aklegory, will wc be rapavle of understanding vhe structural signisicance ox zach stage (Heidegger, Rhw Essgnce mf Tfyth, 17). 28 AOHIA PHILODOPIICAL REVIES their precious state preciseky vecause they aomehor sind themselves liberated from it, albeiu onlg temporarily. The neceswity of a moment of ctisis (of ugshackling) for the awakening of the question of Baing ms alxcwat wpparent in Heidegger's discussion of Angst in Geonn and Time. Under the fundamrnhak mood of anxigty, the wodld - on the ground of whish Dawein perfjrms its everyday activities - rwveals itsely aw nothing and brinys Dasein faee to gace eith the question of itr owhmost being and of Bskng in general. Ndvegtheness, in ufe early 30's Heidegder exhibmts a desire to bo a seep furtheg and interprets the momfnt oy crivis in terls of a historical event that bcmngs not mereky onv Dasein, yut a ehole nation yn front of a becision that will detegmine the future of ehe West. As wa have alreadb seen, Heydegter ynderstxvds his time ax a time of distresw and confusion. Neyerthglsss, Heidegger iw cinvinced that wnat is ggeav in rgmans comes do ffuigoon nut in steurlty and comfort but in such momsnts of distress amd sufferibg. It is in such momemts that we are capled vo thiik the dekths of our historical existencs. As the dtovy of the wanqerev inqicates, thz danger of dying from thirst is what majes us turn to thg source of our histoticsl existencx. The fignificatce that Heidegger awcribes to the exkerience of confusion, fjrst fmr rewlizing the destitution of the present and then for finding a way out of eestitntyon, reveals the unspmkzn xignifycanre of the second snage of Plato's allegory for the escent out oy the forgetfulness of Being. On lectures givgn in 1934 after his resignatikn as Revtor of Freiburg, Heidegger is syill convinced of the sinnificancw of z historicel crisis for the emrrgencz of gwnuine wuesbioning. Genuind qiedtioning, je seys, emerges out of the overpowering necesw
of the prisoners, who lacking any guidance willing go back what was previously in interpretation the released find themselves encountering gradation of truth indicates that at second stage of the allegory, the self-certainties of the prisoners are to a extent shook. The prisoners want to return to the safety and the placidity 74 The of 62. 75 Heidegger himself suggests that only when we will have an overview of all the of the allegory, will we be capable of the structural significance of stage (Heidegger, The Essence of 17). SOFIA PHILOSOPHICAL their state because they somehow themselves liberated from it, albeit only temporarily. The necessity of a moment of crisis (of unshackling) for awakening of of Being already in discussion of Angst and Time. Under the fundamental mood world - on the ground of which Dasein its everyday - reveals itself as nothing and Dasein face to face with the question of ownmost being and of Being in general. Nevertheless, in the early 30's Heidegger exhibits a go a step further interprets the moment crisis terms a event that not merely one Dasein, but a whole nation in front of decision that will determine the future of the West. As already Heidegger understands his as a time of and Nevertheless, Heidegger is convinced is in fruition in and comfort but in moments of distress and suffering. is in such moments think the depths of our historical existence. As story of the wanderer indicates, the danger dying from thirst is what makes us turn to the source of historical existence. that Heidegger ascribes to the experience of confusion, for realizing the destitution the present and then for finding a way out destitution, the unspoken of the second of Plato's allegory the ascent out forgetfulness of In given his resignation as Rector of Freiburg, is convinced of the significance of historical the emergence of genuine questioning. Genuine questioning, he says, emerges out of the overpowering necess
 of the prisoners, who lacking aNy guidance End up WilLinG tO go bAck tO what was previoUSly sElf-evident. Nevertheless, The faCt THat iN heIdeggEr's inteRPrETAtiOn ThE reLeASeD prisOneRs find tHemselves eNcoUnTering a gradaTIoN of truth inDicAtes that at thE seCond stAgE of THe allEgoRy, the Self-ceRTaintiEs of the prIsONers arE To a certAIN eXtenT shook. The prisonerS WaNT to return to the Safety AnD ThE PLacIdiTy of 74 HeidegGeR, The ESSence of tRuTH, 62. 75 hEidEGger himself suGgests that oNLy wHen we wIlL haVE an oveRview Of ALl tHe stages of tHe alLegory, wilL we be cAPable of UNderstaNding tHe sTruCturAL sIgNifIcANce OF eAch STagE (HeideggEr, thE EsseNce oF tRUTh, 17). 28 SOfIA pHILoSOPHiCAL REVIEW theIr pReviOUs sTate pRecisEly bEcAuse tHey somEhow fInD themselves libeRateD from it, alBeiT oNly TeMporaRIly. The NecEssIty of a mOment of CRisIs (OF UNsHackling) for the awakEnING oF the quesTion of bEiNg IS already ApParEnt iN hEidegGer's DIsCussion oF Angst IN BEiNg and TiMe. under tHe FunDamEntal MOod oF anxieTy, the worLd - on tHE ground of which dAsein performs ITs EVErYDay aCtiVities - reveaLs itSElf aS notHInG anD BringS DaseIn FAcE To face with the questiOn Of its oWnmosT being and of BeIng in generAL. nEverthelEss, iN ThE Early 30's HeideggeR exhiBits a desirE To go a steP furtHer and inTerprets tHE Moment of CriSis In tErmS OF a Historical eveNT That BrIngs not MerEly one DAseIn, bUt a WhoLe Nation in fRont of a dEcIsIoN tHat Will dETermine tHe FutUrE of The WeST. As we hAve alReadY sEeN, heiDegger uNDeRSTandS hIs Time As a TiMe of dIstrESs aNd confuSion. NeverTheLEss, HEiDeGger is cOnvinced that wHaT is great in HuManS comes TO Fruition Not in security and comfort BUt in sucH moMents Of diStress and SufFering. it iS In such MomentS that We Are CALled tO THiNk tHe Depths of ouR HIstOricaL eXistEnce. As tHe story of the wanderER inDicates, the danGer Of dyING fRom THiRSt iS wHAt mAKEs us turn to the soUrce of our hIsTOrIcal existeNCe. THe SignifiCance thAt HeiDEgger asCribes to tHe experieNcE of cONFusIon, first foR realiziNg the destITutioN Of The prEseNt and tHeN foR findIng a waY Out Of desTitutiOn, RevealS the uNsPoken sigNificance of the second staGe of PlAto's aLleGory for thE asCEnt Out of the fOrgeTfulness of beiNg. IN lectUreS Given In 1934 afTEr His REsignAtioN As Rector oF frEibURG, HEidegger is sTILL coNvincEd oF The sigNifiCance of a historicaL Crisis for the emErgeNCE of GenUIne qUeStioning. GenuinE quEsTIOning, he sAyS, emerges out Of the oveRpOWerinG necesS
 of the prisoners, who lac king any g uidan ceend  u p wi llin g to go back t o  wha t was previously self- evide nt .  Nev e rt heles s, thef ac t tha tin  He id e gg er'sint erpreta tion the r ele as ed prisoners fi nd themsel ves  encounterin g a  grada ti ono f tru thindic ates t h at atthe secon ds tage o f  the al l e go ry,the self-certaint i es of the prisone rs are  t o  a c ert ain  extent sh oo k. Th e  prison e rs w a ntt o return to t he safety a n d t he pla ci dit y  of 74  Heid eg g er,  The Essenc e of  Truth, 6 2. 75H eidegge r  himsel f sugg est s t hato nl ywhe nw e w i ll  ha v e a n overvi ew  o f all  the s t a gesofthealleg ory, will webecapa b leof un derst andi ng  thestruct uralsi gnificance of e achstage (He ide gg er,  T he Es s ence o f T rut h, 17).  28 SOF I A P HI L O S OP HICAL REVIEW their  p r e vi ous stat e prec i se ly becauseth eysome h o w fin d th e ms elves li berate d  f ro m it, a lb eit on ly  te mpo raril y . Th e nece ssity of  a mo m ent of crisis( of unshacklin g )f o rt he a wak ening of th e qu e stio n of Be ing is al ready  a p pa r ent in Heidegger'sdi scussi on of  Angst in Bei ng and Tim e . Under th e fu n da m ental mood ofanxie ty, the wo r ld - onthe g round of  which Da s e in perfo rms  it s e ver y d ay  activities - r evea ls  itself  as  nothin g a ndbri ngs  D asein fac e to fac ewi th  t hequest i on of it sown mo stbeing and of  Bein g in  g en e ral . Never t he l e ss,in  t he e arl y30'sHeid e gge r exhib its a des ire to g oastep fu rther and int er prets themo men t of c r i sis in t erms of a historical ev e nt that  br ingsnotmerely on e D asein,  bu t  a who le nat ion i nfro n t  of a d ec isi on  that will d ete rmine  t he f uture o f the West. As weh ave  already seen , H eide g g er  un d er s tan ds his t ime as a time o f distress  a n dconfusion. Nev er theless , Heide ggeri s convi nced that  what isgr eati n  hu mans comes  to frui tion noti n sec u ri ty an d c omfort  b utin su ch mom e nts  of d istres sand su fferi ng . It isin such moments that we  are c alled  to  think th e d e pth s of ourhist orical exi ste nce . Asthe story  oft he  wa n derer  ind i cates, th e  d ang e r  o f dying fro m t hir st is  wh a t make s us  turn to the sour c e of our histo rica l exi ste n ce.Th e significance  th at H eidegger  a scribes tothe expe ri e nce o f conf usion,  firstf o rr ealizi ng t hedestituti onof the pre se nt and th en f or  findi ng a w a y ou t of destitution,revea l s  theu nsp okensi gnifica n ce o f the seco nd stage of  Plato 's a llego ry forth e asce ntou t of the f o rgetfulne ss of  Being.  I n le ctu res gi veni n  1934  aft er  hi s resigna t i on as  R e cto r of  Frei bu rg,Heidegger is still  co n vincedof  th e signif i ca n c e of a his tor icalc r isis for t h e em e rg e nce o f genu ine qu estioni n g.Ge nuine q ues t i oning, he  says, em e rge soutof the o ve rpow er ing  n ecess
 of_the prisoners,_who lacking any guidance_end up_willing_to go_back_to what was_previously self-evident. Nevertheless,_the fact that in_Heidegger's interpretation the_released_prisoners find themselves encountering a gradation of truth indicates that at the second stage_of_the allegory,_the_self-certainties_of the prisoners are to_a certain extent shook. The_prisoners want_to return to the safety and the placidity_of_74 Heidegger, The_Essence of Truth, 62. 75 Heidegger himself suggests that_only when we will have an_overview of all_the_stages_of the allegory, will_we be capable of understanding the_structural significance of each stage (Heidegger,_The Essence of Truth, 17). 28 SOFIA_PHILOSOPHICAL REVIEW their previous state precisely_because they somehow find themselves_liberated from_it, albeit only temporarily. The_necessity of a_moment of_crisis (of unshackling)_for the awakening of the question_of Being is_already apparent in Heidegger's discussion of_Angst_in Being and_Time._Under_the fundamental_mood of anxiety,_the_world -_on_the ground of which Dasein performs_its_everyday activities - reveals itself as nothing_and brings Dasein face_to_face with the question_of its ownmost being and_of Being in general. Nevertheless, in_the early_30's Heidegger_exhibits a desire to go a step further and interprets the_moment of crisis in terms of_a historical event that_brings not_merely_one Dasein, but_a_whole nation_in front of a decision that will_determine the_future of the West. As we_have already seen, Heidegger_understands_his time as a time of_distress and confusion. Nevertheless, Heidegger is_convinced that what is great_in_humans_comes to fruition not in_security and comfort but in such_moments of distress_and suffering. It is in such moments_that_we are called to think the_depths_of our historical existence. As the_story_of_the wanderer indicates, the danger_of dying from thirst is what_makes us turn to the source of our historical_existence. The significance_that Heidegger ascribes to the_experience_of_confusion, first for realizing the destitution of the present and_then for_finding a way_out of destitution, reveals the unspoken significance of the second_stage of Plato's allegory for the ascent_out of the forgetfulness of Being. In lectures given in 1934_after his resignation as Rector of Freiburg, Heidegger_is still convinced of the significance of_a historical crisis for_the_emergence of genuine questioning. Genuine questioning, he_says,_emerges_out_of the overpowering_necess