, true liberation occurs only from within the zone of philosophy. Genuine "becoming free" amounts to a projective understanding of Being which nevertheless supposes a binding relationship to that which gives freedom, and that which gives freedom is the mystery that lies at the very heart of the question of Being. Already since 1930, Heidegger draws a link between the emergence of historical existence and the projective understanding of Being: 61 Heidegger, Pathmarks, 144. 62 Heidegger, The Essence of Truth, 44. 63 Ibid., 45 64 Ibid. 65 Ibid., 56. 24 SOFIA PHILOSOPHICAL REVIEW History begins only when beings themselves are expressly drawn up into their unconcealment and conserved in it, only when this conservation is conceived on the basis of questioning regarding beings as such. The originary disclosure of beings as a whole, the question concerning beings as such, and the beginning of Western history are the same; they occur together in a "time" which, itself unmeasurable, first opens up the open region for every measure.66 Heidegger suggests that Western history and the historical existence of humanity begin with the question: What are beings? Such a question is, according to Heidegger, not to be understood as a question about present beings. The question itself points to the surpassing of beings (Dasein's transcendence) and the exposure to the mystery of Being as such. The simultaneity of the surpassing and the exposure to the mystery is what provokes the question about beings: why are beings something instead of nothing? Heidegger's interpretation of the third stage of the allegory is concerned with the idea of historical existence and its inception in the questioning stance toward Being. His idiosyncratic interpretation of the allegory aims at drawing a link between the inception of historical existence and the fundamental stance toward Being, which nevertheless presupposes an exposure to the nothingness of Being, i.e., to the void that rages at the heart of the question of all questions. Such an exposure to the nothingness of Being is for Heidegger what marks the transformation from mere actuality to historical existence.67 But this is not the only thing that Heidegger extracts from the allegory. The allegory tells us that it is only through the rekindling of a genuine confrontation with the mystery of Being that Western Dasein can overcome its destitution and 66 Heidegger, Pathmarks, 145. 67 "This beginning [the beginning of our spiritual-historical Dasein] is the setting out [Auf
, true liberation occurs only from within the zone of doctrine. Genuine " become free " amounts to a projective reason of Being which however supposes a binding relationship to that which give freedom, and that which gives exemption is the mystery that dwell at the very affection of the question of Being. Already since 1930, Heidegger draws a liaison between the emergence of historical existence and the projective understanding of Being: 61 Heidegger, Pathmarks, 144. 62 Heidegger, The Essence of Truth, 44. 63 Ibid. , 45 64 Ibid. 65 Ibid. , 56. 24 SOFIA PHILOSOPHICAL REVIEW History begins merely when beings themselves are expressly drawn up into their unconcealment and conserved in it, entirely when this conservation is conceived on the basis of questioning regarding beings as such. The originary disclosure of being as a whole, the question concerning beings as such, and the beginning of Western history are the same; they happen together in a " time " which, itself unmeasurable, first opens up the open area for every measure.66 Heidegger propose that Western history and the historical existence of humanity begin with the question: What are beings? Such a question is, according to Heidegger, not to be understand as a question about present beings. The motion itself charge to the surpassing of beings (Dasein's transcendence) and the exposure to the mystery of Being as such. The simultaneity of the surpassing and the vulnerability to the mystery is what provokes the question about beings: why are beings something alternatively of nothing? Heidegger's interpretation of the third stage of the allegory is concerned with the idea of historical universe and its inception in the questioning stance toward Being. His idiosyncratic interpretation of the allegory draw a bead on at drawing a connection between the inception of historical existence and the fundamental stance toward Being, which however presupposes an exposure to the nothingness of Being, i.e., to the void that rages at the heart of the question of all questions. Such an exposure to the wind of Being is for Heidegger what marks the transformation from mere actuality to historical existence.67 But this is not the only thing that Heidegger extract from the allegory. The fable tells us that it is merely through the rekindling of a genuine confrontation with the mystery of Being that Western Dasein can get the best its destitution and 66 Heidegger, Pathmarks, 145. 67 " This beginning [ the beginning of our spiritual - historical Dasein ] is the mount out [ Auf
, trke liberation occurs onln from within thg zone oh philoaophy. Gevuine "becoming free" amounts vo a projtbtive understanding ow Being wjich nevwrthtless supposes a ujnding vzlatikkship vo that which glves freedok, and that whiwh gnves freedom is the mystery that lief at thr gery heart of jhe qleftioh of Being. Already since 1930, Heidegged draws a link betwern the emergence of historlcal existence and the projective undqestanding of Being: 61 Hepbegger, Pathjarks, 144. 62 Heidegger, The Essence ow Truch, 44. 63 Ibid., 45 64 Ivid. 65 Ibid., 56. 24 SOFMA PHIJOSOPHICAL RCNIEW Hivtory brgins only whek beiigs rhemselves are expresvly drawn up into jheir uncotczalment and conserved ib it, mnly whev thks doisedvatioj ia conceives on the bawis of questioning tedqrding beings as sush. The originary disclosure of beings as d wgole, the question conceening beings as such, wnd the bqginning of Western history are the same; they occgr tojeghex in a "rile" which, itself unmeasurable, first opens up trs ppvn region for evevy measure.66 Heideggrr sidgests that Wgstern kjsfory and the histogical evistebce of huianiyy begin with the question: Qhat are beiugs? Such a question id, according to Neidebger, not to be understoud aa a questioj about pddsent beings. The quvstimn itself points to the suwpassing if bzings (Darein'x tranfcendence) wnd tma exposure to the lystety of Teing as skch. The simultaneity of the sur'essing and thg efpovure to che myxtery is what provokes the auestiou aboug beings: wgy are ueings sometring instead mv nothing? Hemdegger's ynteepreration uw the third stsge of thv cllegory us concerned with bhe iasa of historicao ezistence and itx ivce[tpon ig the questioting stxmce tuward Btnng. Fis odiosyncratic interpsetafion of the allegoty aims at drawing a link betwern the inception ov hisvoricau exixtegce and the fundamental stance toward Bfinn, which neverehelcss kresupposes an exposure to the nothingness of Beinj, i.e., to the void that tages at the heart of uhe question pf alj questiots. Such an exposure ro the nothingnesx of Being is for Heisegger what marks the transformation from mere actuality to historical existence.67 But this ms not the onmy tning nhac Hzideggew exvrects from the allvgory. The allegory tells us that it is otlv through the rekindling of a gdnuine confrovtation with the mystery of Beinb that Western Dasein can overcpme its destitution and 66 Heideggwr, Pafhmarks, 145. 67 "Vhis beginning [the brginniug of iur spieituwl-historical Aasrik] is the sfttiig kut [Auf
, true liberation occurs only from within of Genuine "becoming amounts to a nevertheless a binding relationship that which gives and that which gives freedom is mystery that lies at the very heart of the question of Being. Already 1930, Heidegger draws a link between the emergence of historical existence and the understanding Being: Heidegger, 144. 62 Heidegger, The Essence of Truth, 44. 63 Ibid., 45 64 Ibid. 65 Ibid., 56. SOFIA PHILOSOPHICAL REVIEW History begins only when beings are expressly drawn up their unconcealment and conserved in only this conservation conceived the of questioning regarding as such. The originary disclosure of beings as a whole, the question concerning beings as such, and beginning of are the they together a "time" which, first opens up the open region Heidegger suggests that Western history and the historical of humanity with the question: What are beings? a question is, according to Heidegger, not to understood as a question about present beings. The question itself points to the surpassing of transcendence) and the exposure the mystery of as The of surpassing and exposure to the mystery is what provokes the question about beings: are beings something instead of nothing? Heidegger's interpretation of the of allegory is concerned the idea of historical and inception in the questioning Being. idiosyncratic allegory at a link between the of historical existence and the stance toward Being, which the nothingness of Being, i.e., to the void rages at the heart of the question all questions. Such an exposure to the nothingness of Being is for what marks from mere actuality to historical existence.67 But this not the only thing Heidegger extracts from the allegory. The allegory tells us it only through rekindling of a confrontation with the of Being that can overcome destitution 66 67 "This beginning [the beginning of spiritual-historical is the setting out [Auf
, true liberation occurs only fRom within tHe zonE of PhiLoSophY. GenUine "becoming frEE" amoUnts to a projective underStandInG Of BeINg Which NeverthELeSS SupPoSeS a bInDInG relaTioNship to That which gIveS fReedom, and thaT WhIch gives frEedOm is the mysteRy tHat lieS aT thE Very hEarT of thE questIOn of BeIng. AlreadY sINce 1930, HeiDEgger drAWS a Link Between the emergenCE oF Historical exisTence aNd THe PROjeCtiVe understaNdIng of bEing: 61 HeiDEgGER, patHMarks, 144. 62 HeideggeR, The Essence OF TrUth, 44. 63 IbiD., 45 64 IBid. 65 iBid., 56. 24 SOFiA PHIlOsoPHiCAL REVIEW HIstoRy begins oNly wheN Beings tHEmselveS are exPreSslY draWN uP iNto ThEIr uNCoNceALmeNt and conSeRvEd in iT, onlY WHEN thiS coNserVatioN is conceived oN thE basIS of QuestIoninG regArDing bEings aS such. thE originary disclOsurE of beings As a WhOle, ThE quesTIon conCerNinG beings As such, aND thE bEGINnIng of Western historY aRE ThE same; theY occur TOgEtHEr in a "timE" wHicH, itsELF unmeAsurABlE, first opEns up tHE oPeN region FoR every MeAsuRe.66 HEidegGEr suGgests That WestErn hiSTory and the histORical existencE Of HUMaNIty bEgiN with the queStioN: what Are bEInGs? SUCh a quEstioN iS, AcCOrding to Heidegger, noT tO be undErstoOd as a question About preseNT BEings. The QuesTIoN Itself points to The suRpassing of BEings (DasEin's tRanscendEnce) and thE EXposure tO thE mySteRy oF bEiNg as such. The siMULtanEiTy of the SurPassing And The ExpOsuRe To the mystEry is whaT pRoVoKeS thE quesTIon about BeIngS: wHy aRe beiNGs someThing InstEaD oF NotHing? HeiDEgGER's inTeRpRetaTioN oF the tHird STagE of the aLlegory is ConCErneD wItH the ideA of historical ExIstence and ItS inCeptioN IN the quesTioning stance toward BeinG. his idioSynCratiC intErpretatiOn oF the alLegORy aims At drawIng a lInK beTWEen thE INcEptIoN of historiCAL exIstenCe And tHe fundaMental stance toward bEinG, which neverthEleSs prESUpPosES aN ExpOsURe tO THe nothingness of being, i.e., to tHe VOiD that rages AT thE hEart of tHe questIon of ALl questIons. Such aN exposure To The nOTHinGness of BeiNg is for HEidegger wHAt marKS tHe traNsfOrmatiOn FroM mere ActualITy tO histOrical ExIstencE.67 But tHiS is not thE only thing that Heidegger ExtracTs froM thE allegory. the ALleGory tells Us thAt it is only ThrOugH the rEkiNDling Of a gENuIne COnfroNtatIOn with the MYsTerY OF BEing that WesTERN DaSein cAn oVErcome Its dEstitution and 66 HeidEGger, Pathmarks, 145. 67 "THis bEGInnIng [THe beGiNning of our spirItuAl-HIStorical daSein] is the seTting out [auF
, true liberation occurs o nly from w ithin  th e z on e of  phi losophy. Genui n e "b ecoming free" amountsto apr o ject i ve  unde rstandi n go f  Be in gwhi ch ne verth ele ss supp oses a bin din grelationship to  that whic h g ives freedom , a nd tha twhi c h giv esfreed om ist he mys tery that  l i es att he very h ea rt o f the question of Be i ng. Already si nce 19 30 ,  H e i deg ger  draws a l in k bet w een the em e r g enc e  of historica l existence and  the p ro jec t ive un derst an d ing  of Being:61 H eidegger,  Pathm a rks, 14 4 . 62 He idegge r,The  Ess e nc eofTr u th, 44 . 6 3  Ib id., 4564  I bid.65 I b i d . , 56 . 2 4 SO FIA P HILOSOPHICALREV IEWH ist ory b egins  onl ywhenbeings  them se lves are expres slydrawn upint othe ir  unco n cealme ntand  conser ved ini t,on l y wh en this conservati on i sconceive d on t h eba s is of qu es tio ning r egard ingb ei ngs as s uch. T h eor iginary  d isclos ur e o f b eings as a  whole , the qu estio n  concerning be i ngs as such,a nd t he begi nni ng of Weste rn h i stor y ar e  t hes ame;theyoc c ur together in a "time "which,  itse lf unmeasurab le, firsto p e ns up th e op e nr egion for ever y mea sure.66 He i degger s ugges ts thatWestern h i s tory and  th e h ist ori c a lexistence ofh u mani ty  beginwit h the q ues tio n:Wha tare being s? Suchaqu es ti onis, a c cordingto  He id egg er, n o t to b e und erst oo da s a  questi o na b outpr es entbei ng s. Th e qu e sti on itse lf points  to thesu rp assingof beings (Da se in's trans ce nde nce) a n d  the exp osure to the mystery of Being a s s uch.Thesimultane ity  of th e s u rpassi ng and  theex pos u r e tot h emys te ry is what p rov okesth e qu estionabout beings: whya rebeings someth ing  ins t e ad  of no t hin g? Hei d e gger's interpre tation ofth e  t hird stage ofth e alleg ory isconce r ned wit h the ide a of hist or ical e xis tence andits ince ption int he qu e st ionin g s tanceto war d Bei ng. Hi s  id iosyn cratic  i nterpr etati on  of theallegory aims at drawin g a li nk be twe en the in cep t ion  of histo rica l existenc e a ndthe f und a menta l st a nc e t o wardBein g , which n e ve rth e l es s presuppos e s anexpos ure to the  not hingness of Being ,  i.e., to thevoid t hat  ra g es a tthe heart of t hequ e s tion ofal l questions . Such a ne xposu re tothe no thingne s s  o f  Being  isfor  Heidegge r w ha t  marksth et ransfo rmat io n from  merea ctua l i ty to historical  exis t e nce.6 7  Bu t thi sis nott he o nly thingthat Heideg ger ex trac ts fr om theal legory . T he  allegoryt ells us t hat i t is on ly  thr oug h thereki n d lingof a  g enu ine confr o n ta t io nw ith  the  myst er y of  Being th a t Wester n D a sein ca nove r c ome it s  d e s titution a nd66 He i d egger, Pat h mark s ,1 45. 6 7 "Thi s begi nning [ t hebe ginning  of o ur spirit ual-histo r ica lDase in] is t he  set ti ngou t [Auf
, true_liberation occurs_only from within the_zone of_philosophy._Genuine "becoming_free"_amounts to a_projective understanding of_Being which nevertheless supposes_a binding relationship_to_that which gives freedom, and that which gives freedom is the mystery that lies_at_the very_heart_of_the question of Being. Already_since 1930, Heidegger draws a_link between_the emergence of historical existence and the projective_understanding_of Being: 61_Heidegger, Pathmarks, 144. 62 Heidegger, The Essence of Truth,_44. 63 Ibid., 45 64 Ibid._65 Ibid., 56._24_SOFIA_PHILOSOPHICAL REVIEW History begins_only when beings themselves are expressly_drawn up into their unconcealment and_conserved in it, only when this conservation_is conceived on the basis of_questioning regarding beings as such._The originary_disclosure of beings as a_whole, the question_concerning beings_as such, and_the beginning of Western history are_the same; they_occur together in a "time" which,_itself_unmeasurable, first opens_up_the_open region_for every measure.66_Heidegger_suggests that_Western_history and the historical existence of_humanity_begin with the question: What are beings?_Such a question is,_according_to Heidegger, not to_be understood as a question_about present beings. The question itself_points to_the surpassing_of beings (Dasein's transcendence) and the exposure to the mystery of_Being as such. The simultaneity of_the surpassing and the_exposure to_the_mystery is what_provokes_the question_about beings: why are beings something instead_of nothing?_Heidegger's interpretation of the third stage_of the allegory is_concerned_with the idea of historical existence_and its inception in the questioning_stance toward Being. His idiosyncratic_interpretation_of_the allegory aims at drawing_a link between the inception of_historical existence and_the fundamental stance toward Being, which nevertheless_presupposes_an exposure to the nothingness of_Being,_i.e., to the void that rages_at_the_heart of the question of_all questions. Such an exposure to_the nothingness of Being is for Heidegger what marks_the transformation from_mere actuality to historical existence.67_But_this_is not the only thing that Heidegger extracts from the_allegory. The_allegory tells us_that it is only through the rekindling of a genuine_confrontation with the mystery of Being that_Western Dasein can overcome its destitution and 66 Heidegger, Pathmarks, 145._67 "This beginning [the beginning of our spiritual-historical_Dasein] is the setting out [Auf