 as un-hiddenness (Unverborgenheit), which means that the cave dwellers are already riveted to an un-hiddenness of Being - an implicit understanding of Being - that makes beings intelligible. It is the world that solicits their actions, and yet, they remain unaware of it. Like in Being and Time, Heidegger's interpretation of the first stage of the allegory suggests that human beings have the tendency of becoming absorbed in the world, and "Being-lost in the publicness of the 'they'."33 "The prisoners do not even know that they are in a'situation'."34 It is important, however, to remain alert to two important differences between Heidegger's account of everydayness in Being and Time and its tacit re-examination in the early 30's. One thing to bear in mind is that Heidegger's later remarks about everydayness are informed by the first steps that his thinking takes toward the history of Being (Seinsgeschichte).35 This means that the situation of the cave dwellers is not interpreted merely as a manifestation of the existential tendency of Dasein toward falling. The situation of the cave dwellers is rather interpreted as revealing something about the situatedness of human beings in a particular epoch of the history of Being - the era of imminent nihilism. The second point that demands our attention is that Heidegger's focus shifts from Dasein (singular) to Menschentum and Western human- 31 Heidegger, The Essence of Truth, 22. 32 For a discussion of the difference between stones, plants, animals, and human beings with regard to the world, see Martin Heidegger, The Fundamental Concepts of Metaphysics: World, Finitude, Solitude, trans. William McNeill and Nicholas Walker (Bloomington: Indiana University Press, 1995), 178. See also Heidegger, Being and Truth, 137. 33 Heidegger, Being and Time, 220. 34 Heidegger, The Essence of Truth, 23. 35 Heidegger uses this term for the first time in Contributions to Philosophy. However, one already finds traces of it in his lecture courses of the early 30's. One such example is the use of the archaic Seyn instead of Sein. THE POLITICAL IMPLICATIONS OF HEIDEGGER'S READING OF THE ALLEGORY OF THE CAVE 17 ity in general. Heidegger is no longer interested in highlighting falling as an existential characteristic of Dasein. He is rather determined to examine how this characteristic deploys itself
as un - hiddenness (Unverborgenheit), which means that the cave dwellers are already riveted to an un - hiddenness of Being - an implicit reason of Being - that do beings intelligible. It is the world that woo their actions, and yet, they stay unaware of it. Like in Being and Time, Heidegger's interpretation of the first phase of the allegory suggests that human organism have the tendency of becoming absorb in the world, and " Being - lost in the publicness of the' they'. "33 " The prisoners do not even know that they are in a'situation'. "34 It is important, however, to remain alert to two significant differences between Heidegger's account of everydayness in Being and Time and its silent re - examination in the early 30's. One matter to bear in thinker is that Heidegger's later remark about everydayness are informed by the first measure that his thinking takes toward the history of Being (Seinsgeschichte).35 This means that the situation of the cave dwellers is not interpreted merely as a demonstration of the existential tendency of Dasein toward falling. The situation of the cave dwellers is rather interpreted as revealing something about the situatedness of human beings in a particular era of the history of Being - the earned run average of imminent nihilism. The second point that demand our attention is that Heidegger's focus shifts from Dasein (singular) to Menschentum and Western human- 31 Heidegger, The Essence of Truth, 22. 32 For a discussion of the remainder between stones, plants, animals, and human beings with respect to the world, see Martin Heidegger, The Fundamental Concepts of Metaphysics: World, Finitude, Solitude, trans. William McNeill and Nicholas Walker (Bloomington: Indiana University Press, 1995), 178. See also Heidegger, Being and Truth, 137. 33 Heidegger, organism and Time, 220. 34 Heidegger, The Essence of Truth, 23. 35 Heidegger uses this term for the first time in Contributions to Philosophy. However, one already finds trace of it in his lecture courses of the early 30's. One such example is the use of the archaic Seyn instead of Sein. THE POLITICAL implication OF HEIDEGGER'S READING OF THE ALLEGORY OF THE CAVE 17 ity in general. Heidegger is no longer interested in highlighting falling as an existential characteristic of Dasein. He is quite determined to probe how this characteristic deploys itself
 as un-hiddenness (Unverborgekheit), which means that vhe cavs dwellefs are already riveted to an ub-hiddtuness of Being - an ioplicit ujderstaneing if Being - vgat makcf bejkgs iutxlligible. It is the world that solicits tfenr actions, and yet, they remain unawawe of iy. Pike in Being wnd Uimq, Hejdegger's interpretation of the firat stagt of the allegory xuggests that human beings havf the tendency of hecoming abworbqe in the worud, and "Being-lost in thg publicness of the 'they'."33 "The prironerx do not eceb kjmw that theb are pn a'situation'."34 It is ikportany, however, to rcmain alwrt to two important vifferences between Reidegger'v cccount of everydaynews in Bging dnd Gume ans mts tacit re-xxamination in the earoy 30's. One thing to btar pm mind is thzt Heiqedger's later remarks about everydayness dre informed by the first wteps that his thinkijg takes eoward the history of Being (Seinsgeschichte).35 This keans ghau bme skruwtion of the cave dwellers is not interpreted jeteky as a manifeftation of yhf rvistential tevdency of Dasein toward falping. Thg situqtion of uhe csve dwellers is rather inteepreted as rvveaoing something abobt the situacednesx of numan beings in a partieular spoch of thf history uf Being - the erx on ikminent nihilism. The seconq point tiat dzmands ojr ajtentiog is that Jeidencer's focus shifts vrom Baseit (singular) to Menschentum and Western humei- 31 Heidegger, Jhe Esvence of Trutm, 22. 32 For a discufsion of the dnfferencz betwden stones, plants, animals, anq human beingv with regard to the rorle, sew Martiv Heidegger, The Fundamennaj Cobcepts of Metaphyslcs: Wudld, Finitude, Sooitoee, trans. Willism OcNqipl agg Nicholas Wdlkef (Bupomineton: Indianc Jnivrrsity Press, 1995), 178. See anso Geidegger, Being anc Bruth, 137. 33 Hgidegger, Feing and Timr, 220. 34 Heidegger, The Tssencx of Tcuth, 23. 35 Heydegger uses this term for the first tile ln Contributijns bo Prilosophy. Kowever, one already finds traces of it ii his lecture courses od the early 30's. One soch example is the tse of tha archaic Seyn insteqd of Sein. THE POKITICAL IMPLICATIONS KF HEIGEGGEG'S READING OF THE ALLEGORY OF THE CAVE 17 ity in general. Heidegger is no lobger iitqrested in gighkightpng yalling as en existential chagacteristic of Dasein. He is rathxr determiteb to examine how this charactrrkstic deploys itself
as un-hiddenness (Unverborgenheit), which means that the are riveted to un-hiddenness of Being Being that makes beings It is the that solicits their actions, and yet, remain unaware of it. Like in Being and Time, Heidegger's interpretation of the stage of the allegory suggests that human beings have the tendency of becoming in world, "Being-lost the publicness of the 'they'."33 "The prisoners do not even know that they are in a'situation'."34 is important, however, to remain alert to two differences between Heidegger's account everydayness in Being and Time its re-examination in early One to bear in is that Heidegger's later remarks about everydayness are informed by the first steps that his thinking takes the history (Seinsgeschichte).35 This that situation the cave dwellers interpreted merely as a manifestation of of Dasein toward falling. The situation of the dwellers is interpreted as revealing something about the of human beings in a particular epoch of history of Being - the era of imminent nihilism. The second point that demands our that Heidegger's focus shifts Dasein (singular) to and human- Heidegger, Essence of 22. 32 For a discussion of the difference between stones, plants, and human beings with regard to the world, see Martin Fundamental of Metaphysics: World, Solitude, trans. William McNeill Nicholas (Bloomington: Indiana University Press, See Heidegger, 137. Heidegger, and Time, 220. 34 The Essence of Truth, 23. Heidegger uses this term Contributions to Philosophy. However, one already finds traces it in his lecture courses of the 30's. One such example is the use of the archaic Seyn instead Sein. THE OF HEIDEGGER'S READING OF THE ALLEGORY OF THE 17 ity in general. is no longer interested in highlighting falling as an characteristic Dasein. He rather determined to how this characteristic itself
 as un-hiddenness (UnverborgenHeit), which mEans tHat The CaVe dwElleRs are already riVEted To an un-hiddenness of BeinG - an imPlICit uNDeRstanDing of BEInG - THat MaKeS beInGS iNtellIgiBle. It is The world thAt sOlIcits their acTIoNs, and yet, thEy rEmain unaware Of iT. Like iN BEinG And TiMe, HEidegGer's inTErpretAtion of thE fIRst staGE of the aLLEgOry sUggests that human bEInGS have the tendenCy of beCoMInG ABsoRbeD in the worlD, aNd "BeiNG-lost in THe PUBLicNEss of the 'they'."33 "THe prisoners DO noT even kNoW thAT they aRe in a'SiTUatIon'."34 It is impoRtanT, however, tO remaiN Alert to TWo imporTant diFfeRenCes bETwEeN HeIdEGgeR'S aCcoUNt oF everydaYnEsS in BeIng aND tIMe anD itS tacIt re-eXamination in tHe eArly 30'S. one Thing To beaR in mInD is thAt HeidEgger'S lAter remarks abouT eveRydayness Are InForMeD by thE First sTepS thAt his thInking tAKes ToWARD tHe history of Being (SeInSGEsChichte).35 THis meaNS tHaT The situaTiOn oF the CAVe dweLlerS Is Not interPreted MErElY as a manIfEstatiOn Of tHe eXisteNTial TendenCy of DaseIn towARd falling. The siTUation of the caVE dWELlERs is RatHer interpreTed aS ReveAlinG SoMetHIng abOut thE sITuATedness of human beingS iN a partIculaR epoch of the hiStory of BeiNG - THe era of iMminENt NIhilism. The secoNd poiNt that demaNDs our attEntioN is that HEidegger's FOCus shiftS frOm DAseIn (sINGuLar) to MenschenTUM and weStern huMan- 31 heideggEr, THe ESseNce Of truth, 22. 32 For a DiscussiOn Of ThE dIffErencE Between sToNes, PlAntS, animALs, and hUman bEingS wItH RegArd to thE WoRLD, see maRtIn HeIdeGgEr, The fundAMenTal ConcEpts of MetAphYSics: woRlD, FinituDe, Solitude, traNs. william McNEiLl aNd NichOLAs Walker (bloomington: Indiana UniveRSity PreSs, 1995), 178. SEe alsO HeiDegger, BeiNg aNd TrutH, 137. 33 HeIDegger, being aNd TimE, 220. 34 HEidEGGer, ThE eSsEncE oF Truth, 23. 35 HeidEGGer Uses tHiS terM for the First time in ContribUTioNs to PhilosophY. HoWeveR, ONe AlrEAdY FinDs TRacES Of it in his lecturE courses of ThE EaRly 30's. One sucH ExaMpLe is the Use of thE archAIc Seyn iNstead of SEin. THE POLiTiCAL impLIcATIONS OF HeIDEGGER's READING Of tHE ALleGoRY OF tHE cAVE 17 itY iN geNeral. heidegGEr iS no loNger inTeRested In higHlIghting fAlling as an existential chAracteRistiC of dasein. He iS raTHer DetermineD to eXamine how tHis ChaRacteRisTIc depLoys ITsElf
 as un-hiddenness (Unverbo rgenheit),  whic h m ean sthat  the  cave dwellers arealready riveted to anun-hi dd e nnes s  o f Bei ng - an im p l ici tun der st a nd ing o f B eing -that makes  be in gs intelligi b le . It is th e w orld that so lic its th ei r a c tions , a nd ye t, the y  remai n unaware  o f  it. L i ke in B e i ng  and  Time, Heidegger' s  i n terpretation o f thefi r st s tag e o f the alle go ry su g gests t h at h u man beings have t he tendency ofbecomi ng  ab s orbedin th ew orl d, and "Bei ng-l ost in th e publ i cness o f  the 't hey'." 33"Th e pr i so ne rsdo not ev enk now  that th ey  a re in  a's i t u a tion '." 34 I t isimportant, ho wev er,t o r emain  aler t to  t wo im portan t dif fe rences betweenHeid egger's a cco un t o fevery d ayness  in  Be ing and  Time a n d i ts t a ci t re-examination i nt h eearly 30 's. On e  t hi n g to bea rinmind i s tha t He i de gger's l ater r e ma rk s about  e veryda yn ess  ar e inf o rmed  by th e firststeps that his think i ng takes towa r dt h eh isto ryof Being (S eins g esch icht e ). 35T his m eansth a tt he situation of the  c ave dw eller s is not inte rpreted me r e l y as a m anif e st a tion of the ex isten tial tende n cy of Da seintoward f alling. T h e  situati onofthe  ca v e  d wellers is ra t h er i nt erprete d a s revea lin g s ome thi ng  about th e situat ed ne ss  o f h umanb eings in  a  pa rt icu lar e p och of  thehist or yo f B eing -t he e ra o fim mine ntni hilis m. T h e s econd p oint that  de m ands  o ur  attent ion is that H ei degger's f oc usshifts f rom Dase in (singular) to Mensch e ntum an d W ester n hu man- 31 H eid egger,  Th e  Essen ce ofTruth ,22. 3 2 For a  d isc us sion of th e dif feren ce  bet ween st ones, plants, anim a ls,  and human be ing s wi t h  r ega r dt o t he wor l d , see Martin He idegger, T he Fu ndamentalC onc ep ts of M etaphys ics:W orld, F initude,Solitude,  t rans . Wil liam McNei ll and N icholas W a lker( Bl oomin gto n: Ind ia naUnive rsityP res s, 19 95), 1 78 . SeealsoHe idegger,  Being and Truth, 137.33 Hei degge r,Being and  Ti m e,220. 34 H eide gger, TheEss enc e ofTru t h, 23 . 35 He ide g ger u sest his termf or  th e fi rst time in C o ntr ibuti ons to Phi loso phy. However, one already findstrac e s  of  it in h is  lecture cours esof t he early  3 0's. One su ch examp le is th e useof the  archai c Se y n inst eadofSein. THE  PO LI T ICAL IM PL IC A TIONSOF H EI DEGGER 'S REA D INGO F  THE ALLEGORY OF  THEC A VE 17 ity  in g en eral. H e ideg ger is nolonger inte rested  inhighl ighting  f alling  as  a n existent i al charac teris tic ofDa sein . H e is r athe r deter mine dtoexamine h o w  t h is  c h ara cter istic  d eplo ys itself 
 as_un-hiddenness (Unverborgenheit),_which means that the_cave dwellers_are_already riveted_to_an un-hiddenness of_Being - an_implicit understanding of Being_- that makes_beings_intelligible. It is the world that solicits their actions, and yet, they remain unaware_of_it. Like_in_Being_and Time, Heidegger's interpretation of_the first stage of the_allegory suggests_that human beings have the tendency of becoming_absorbed_in the world,_and "Being-lost in the publicness of the 'they'."33 "The_prisoners do not even know that_they are in_a'situation'."34_It_is important, however, to_remain alert to two important differences_between Heidegger's account of everydayness in_Being and Time and its tacit re-examination_in the early 30's. One thing_to bear in mind is_that Heidegger's_later remarks about everydayness are_informed by the_first steps_that his thinking_takes toward the history of Being_(Seinsgeschichte).35 This means_that the situation of the cave_dwellers_is not interpreted_merely_as_a manifestation_of the existential_tendency_of Dasein_toward_falling. The situation of the cave_dwellers_is rather interpreted as revealing something about_the situatedness of human_beings_in a particular epoch_of the history of Being_- the era of imminent nihilism._The second_point that_demands our attention is that Heidegger's focus shifts from Dasein (singular)_to Menschentum and Western human- 31_Heidegger, The Essence of_Truth, 22._32_For a discussion_of_the difference_between stones, plants, animals, and human beings_with regard_to the world, see Martin Heidegger,_The Fundamental Concepts of_Metaphysics:_World, Finitude, Solitude, trans. William McNeill_and Nicholas Walker (Bloomington: Indiana University_Press, 1995), 178. See also_Heidegger,_Being_and Truth, 137. 33 Heidegger,_Being and Time, 220. 34 Heidegger,_The Essence of_Truth, 23. 35 Heidegger uses this term_for_the first time in Contributions to_Philosophy._However, one already finds traces of_it_in_his lecture courses of the_early 30's. One such example is_the use of the archaic Seyn instead of Sein._THE POLITICAL IMPLICATIONS_OF HEIDEGGER'S READING OF THE_ALLEGORY_OF_THE CAVE 17 ity in general. Heidegger is no longer_interested in_highlighting falling as_an existential characteristic of Dasein. He is rather determined to_examine how this characteristic deploys itself