 of Western Dasein. The closer Western Dasein comes to dying of thirst, the closer it comes to realizing its rootedness to the question of Being. The ostensible rootlessness of Western humanity derives from its originary relation to Being. 18 Heidegger, The Essence of Truth, 43. 19 Critchley suggests that one should focus on Heidegger's account of thrownness and facticity, so as to rescue Heidegger's thought from a heroism that accentuates his disregard for the plurality of human-being together (see Simon Critchley and Reiner Schürmann, On Heidegger's Being and Time, ed. Steven Levine, London: Routledge, 2018, 139 ff). By suggesting that Heidegger prioritizes transcendence, I am not claiming that he abandons his account of thrownness. As a matter of fact, the story of the wanderer indicates that the wanderer is thrown in his predicament - the forgetfulness of Being. What is rather being suggested here is that HeidegTHE POLITICAL IMPLICATIONS OF HEIDEGGER'S READING OF THE ALLEGORY OF THE CAVE 13 essence [die Essenz] of humans consists in their existence. And this their essence is possible on the basis of transcendence."20 If my reading is correct, Heidegger's reference to the peril of death relates to his sense of existence as a stepping out of oneself toward beings as a whole, which in turn implies a transcendence toward the question of Being as such. The peril of death marks, therefore, the peril of non-existence, provided, however, that we do not identify existence (Existenz) with actuality (Wircklichkeit).21 Heidegger links the danger of non-existence to the distance of Western Dasein from the spring that made this existence possible in the first place.22 The existence of Western Dasein is grounded in the occurrence of an understanding of Being, which in turn implies a transcendence toward the mystery of Being. Heidegger calls this process the esteeming (das Würdigen) of Being.23 Without Dasein's transcendence toward the mystery of Being, there is no understanding of Being and, without an understanding of Being, no comportment to beings, not even to ourselves as beings.24 This esteeming of Being that, according to Heidegger, occurs for the first time in ger's early thoughts on the destiny of Being are preoccupied with the danger of forfeiting transcendence.
of Western Dasein. The closer Western Dasein comes to dying of thirst, the nearer it come to realizing its rootedness to the question of Being. The apparent rootlessness of Western world derives from its originary relation to Being. 18 Heidegger, The Essence of Truth, 43. 19 Critchley suggest that one should focus on Heidegger's account of thrownness and facticity, so as to rescue Heidegger's idea from a heroism that accentuates his disregard for the plurality of homo - being together (see Simon Critchley and Reiner Schürmann, On Heidegger's Being and Time, ed. Steven Levine, London: Routledge, 2018, 139 ff). By indicate that Heidegger prioritizes transcendence, I am not claim that he abandons his account of thrownness. As a topic of fact, the story of the wanderer indicates that the spider is thrown in his predicament - the forgetfulness of Being. What is rather being suggested here is that HeidegTHE POLITICAL IMPLICATIONS OF HEIDEGGER'S READING OF THE fable OF THE CAVE 13 essence [ die Essenz ] of humans consists in their existence. And this their perfume is possible on the basis of transcendence. "20 If my reading is correct, Heidegger's reference to the peril of death relates to his sense of existence as a stepping out of oneself toward beings as a whole, which in turn implies a transcendence toward the question of Being as such. The peril of death chump, therefore, the peril of non - universe, provide, however, that we do not identify existence (Existenz) with actuality (Wircklichkeit).21 Heidegger links the risk of non - existence to the distance of Western Dasein from the give that made this existence potential in the first place.22 The existence of Western Dasein is grounded in the occurrence of an understanding of Being, which in turn implies a transcendence toward the mystery of Being. Heidegger calls this process the esteeming (das Würdigen) of Being.23 Without Dasein's transcendence toward the mystery of Being, there is no understanding of Being and, without an understanding of Being, no bearing to beings, not even to ourselves as beings.24 This esteeming of Being that, accord to Heidegger, occur for the first time in ger's early thoughts on the destiny of Being are preoccupy with the danger of forfeiting transcendence.
 of Western Dasein. The clostr Western Dasein comes vo dyinf of thifst, the closer it comes to rxalizing uts rootedness to the duestion lf Being. The istensible rootlessness kn Wescecn humanity derlves from ids originary ralxtnon to Being. 18 Heidegger, The Essence jf Trutn, 43. 19 Critchley sudgesus ehat one should focus on Heidegger's acdount oh thrownness anc facticity, so as to rescuf Heldegger's thought fgom a heroiwm trqt accentuatds his disgzgard for tge plurality of human-being togegher (xee Simon Xrutcjney and Reiier Scrürmann, On Helcegger'v Being and Time, ed. Sbeven Lecine, London: Routledge, 2018, 139 ff). By suggestind that Hehdzgger prioritizes trabsxendetce, H am bot clzikihg thah hx abandons gis account of thrownness. As a mwnyer of fact, fhe stjrr of the wanderer indicates that the watdeder is thrown in his prwdicament - the forgetvulness os Being. What is rather being suggested here is thdt HemddgTKC OILLTICAL IMPLICATIONS OF HEIDEGGER'S READING OF EGE AKLEGORY OF THE CAVE 13 essemcf [cye Essenz] of fumans cohsists in their exlstence. And rhis theiw esxence is possible on the bawis of transbendwnce."20 If my reading is correct, Heicegget's reference to the pernl of seath relatfs to his rense of existenze ss a stepping out of oneself toward bxings as a wfole, which in turn ilplies a transcendence tlward tve questioj of Being as such. The peril of death marks, tnesefmre, the 'eril pf non-existense, provided, hocever, thct we ao not idehtify eeistence (Exiftenz) with acdoality (Wircklmchkeit).21 Hqidetger links gfe danger of npn-existenbe to rhe distance of Wextetn Dasein from thz wpring that madr tfis eqisvence [ossible in dhe wirry plaze.22 The trisbenze og Western Dasein is crouhded in the occurrrnge of an onderstanqing of Being, which in turn imppies e tranrcendrncg toward the mystery of Being. Hsidegger faljs this procqss bhe gsteeming (dcs Würdigen) of Being.23 Without Dasein's tranwcendence toward jhe mystery of Being, jheve is no undxrstanqing of Baing and, without an ynderstanding of Neing, no comportment tk beincs, noh even to ourselves as beings.24 This esteeming of Being that, according to Hwideggxr, occurs for the firsn tnme in gew's eeruy thoughts on tne destiny of Being are preoccu'ied with dhz danger of forfeiting transcrnaence.
of Western Dasein. The closer Western Dasein dying thirst, the it comes to question Being. The ostensible of Western humanity from its originary relation to Being. Heidegger, The Essence of Truth, 43. 19 Critchley suggests that one should focus Heidegger's account of thrownness and facticity, so as to rescue Heidegger's thought from heroism accentuates disregard the plurality of human-being together (see Simon Critchley and Reiner Schürmann, On Heidegger's Being and Time, Steven Levine, London: Routledge, 2018, 139 ff). By that Heidegger prioritizes transcendence, am not claiming that he his of thrownness. a of the story of wanderer indicates that the wanderer is thrown in his predicament - the forgetfulness of Being. What is being suggested that HeidegTHE IMPLICATIONS HEIDEGGER'S OF THE ALLEGORY CAVE 13 essence [die Essenz] of their existence. And this their essence is possible the basis transcendence."20 If my reading is correct, reference to the peril of death relates to sense of existence as a stepping out of oneself toward beings as a whole, which implies a transcendence toward question of Being such. peril death therefore, the of non-existence, provided, however, that we do not identify existence (Existenz) actuality (Wircklichkeit).21 Heidegger links the danger of non-existence to the Western from the spring made this existence possible the place.22 The existence of is in an of which in turn implies transcendence toward the mystery of Heidegger calls this process Being.23 Without Dasein's transcendence toward the mystery of there is no understanding of Being and, an understanding of Being, no comportment to beings, not even to ourselves beings.24 This Being that, according to Heidegger, occurs for the time in ger's early on the destiny of Being are preoccupied with the of transcendence.
 of Western Dasein. The closer WEstern DaseIn comEs tO dyInG of tHirsT, the closer it coMEs to Realizing its rootedness To the QuEStioN Of being. the osteNSiBLE roOtLeSsnEsS Of westeRn hUmanity Derives froM itS oRiginary relaTIoN to Being. 18 HeIdeGger, The EssenCe oF Truth, 43. 19 crItcHLey suGgeSts thAt one sHOuld foCus on HeidEgGEr's accOUnt of thROWnNess And facticity, so as tO ReSCue Heidegger's tHought FrOM a HERoiSm tHat accentuAtEs his DIsregarD FoR THE plURality of human-Being togethER (seE Simon crItcHLey and reineR SCHürMann, On HeideGger'S Being and time, ed. sTeven LeVIne, LondOn: RoutLedGe, 2018, 139 fF). By sUGgEsTinG tHAt HEIdEggER prIoritizeS tRaNscenDencE, i AM Not cLaiMing That hE abandons his aCcoUnt oF ThrOwnneSs. As a MattEr Of facT, the stOry of ThE wanderer indicaTes tHat the wanDerEr Is tHrOwn in HIs predIcaMenT - the forGetfulnESs oF BEING. WHat is rather being suGgESTeD here is tHat HeiDEgtHe pOLITICAl ImPLiCATionS OF HeIDEggEr'S READINg OF THE alLeGoRY OF THe CaVE 13 essEnCe [dIe ESsenz] OF humAns conSists in tHeir eXIstence. And this THeir essence is POsSIBlE On thE baSis of transcEndeNCe."20 If My reADiNg iS CorreCt, HeiDeGGeR'S reference to the periL oF death RelatEs to his sense oF existence AS A Stepping Out oF OnESelf toward beinGs as a Whole, which IN turn impLies a TranscenDence towaRD The questIon Of BEinG as SUCh. the peril of deaTH MarkS, tHereforE, thE peril oF noN-exIstEncE, pRovided, hoWever, thaT wE dO nOt IdeNtify EXistence (exIstEnZ) wiTh actUAlity (WIrcklIchkEiT).21 HEIdeGger linKS tHE DangEr Of Non-eXisTeNce to The dIStaNce of WeStern DaseIn fROm thE sPrIng that Made this existEnCe possible In The First pLACe.22 The exiStence of Western Dasein is GRounded In tHe occUrreNce of an unDerStandiNg oF being, wHich in Turn iMpLieS A TransCENdEncE tOward the mySTEry Of BeiNg. heidEgger caLls this process the eSTeeMing (das WürdigEn) oF BeiNG.23 wiThoUT DASeiN's TRanSCEndence toward thE mystery of beINg, There is no uNDerStAnding oF Being aNd, witHOut an unDerstandiNg of Being, No CompORTmeNt to beings, Not even tO ourselveS As beiNGs.24 this eSteEming oF BEinG that, AccordINg tO HeidEgger, oCcUrs for The fiRsT time in gEr's early thoughts on the deStiny oF BeinG arE preoccupIed WIth The danger Of foRfeiting trAnsCenDence.
 of Western Dasein. The cl oser Weste rn Da sei n c om es t o dy ing of thirst, thecloser it comes to rea lizin gi ts r o ot ednes s to th e  q u e sti on  o f B ei n g.  Theost ensible  rootlessn ess  o f Western hu m an ity derive s f rom its orig ina ry rel at ion to Be ing . 18Heideg g er, Th e Essence  o f  Truth ,  43. 19 C ri tchl ey suggests thato ne should focus o n Heid eg g er ' s  ac cou nt of thro wn nessa nd fact i ci t y ,  so as to rescueHeidegger's tho ught f ro m a herois m tha ta cce ntuates his  dis regard fo r thep luralit y  of hum an-bei ngtog ethe r  ( se e S im o n C r it chl e y a nd Reine rSc hürma nn,O n H eide gge r'sBeing  and Time, ed . S teve n  Le vine,  Lond on:Ro utled ge, 20 18, 1 39  ff). By sugges ting  that Hei deg ge r p ri oriti z es tra nsc end ence, I  am not cla im i n g  t hat he abandons hi sa c co unt of t hrownn e ss .A s a matt er  of  fac t ,  thestor y  o f the wa nderer in di cates t ha t thewa nde rer  is t h rown  in hi s predic ament - the forgetfu l ness of Being .  W h a ti s ra the r being sug gest e d he re i s  t hat Heide gTHEPO L IT I CAL IMPLICATIONS OF  H EIDEGG ER'SREADING OF TH E ALLEGORY O F  THE CAV E 13 es s ence [die Esse nz] o f humans c o nsists i n the ir exist ence. And t his thei r e sse nce  is p os sible on theb a sisof  transc end ence."2 0 I f m y r ead in g is corr ect, Hei de gg er 's  re feren c e to the  p eri lofdeath relate s tohisse ns e  of  existe n ce a s ast ep ping  ou tof on esel f  to ward be ings as a  wh o le,wh ic h in tu rn implies atr anscendenc etow ard th e question  of Being as such. Thep eril of  de ath m arks , therefo re,  the p eri l  of no n-exis tence ,pro v i ded,h o we ver ,that we do n otident if y ex istence  (Existenz) with a c tua lity (Wirckli chk eit) . 2 1Hei d eg g erli n kst h e danger of non -existence  t o  t he distanc e  of  W esternDaseinfromt he spri ng that m ade thisex iste n c e p ossible in  the fir st place. 2 2 The ex isten ceof Wes te rnDasei n is g r oun ded i n theoc curren ce of  a n unders tanding of Being, which  in tu rn im pli es a tran sce n den ce toward  the  mystery o f B ein g. He ide g ger c alls th isp roces s th e  esteemin g  ( das W ür digen) of B e i n g.2 3 Wit hou t  Dasei n'stranscendence tow a rd the mystery  ofB e ing , t h ereis  no understand ing  o f Being an d,  without an  underst an d ing o f Bein g, nocomport m e nt to bei ngs,  no t even to  ou rs e lves as  b ei n gs.24This  e steemi ng ofB eing t hat, according t o Hei d e gger, occ urs f or  the fi r st t ime in ger 's early th oughts  onthe d estinyof  Being  ar epreoccupie d  with the  dang er of f or feit ing  trans cend e n ce.
 of_Western Dasein._The closer Western Dasein_comes to_dying_of thirst,_the_closer it comes_to realizing its_rootedness to the question_of Being. The_ostensible_rootlessness of Western humanity derives from its originary relation to Being. 18 Heidegger, The_Essence_of Truth,_43._19_Critchley suggests that one should_focus on Heidegger's account of_thrownness and_facticity, so as to rescue Heidegger's thought from_a_heroism that accentuates_his disregard for the plurality of human-being together (see_Simon Critchley and Reiner Schürmann, On_Heidegger's Being and_Time,_ed._Steven Levine, London: Routledge,_2018, 139 ff). By suggesting that_Heidegger prioritizes transcendence, I am not_claiming that he abandons his account of_thrownness. As a matter of fact,_the story of the wanderer_indicates that_the wanderer is thrown in_his predicament -_the forgetfulness_of Being. What_is rather being suggested here is_that HeidegTHE POLITICAL_IMPLICATIONS OF HEIDEGGER'S READING OF THE_ALLEGORY_OF THE CAVE_13_essence_[die Essenz]_of humans consists_in_their existence._And_this their essence is possible on_the_basis of transcendence."20 If my reading is_correct, Heidegger's reference to_the_peril of death relates_to his sense of existence_as a stepping out of oneself_toward beings_as a_whole, which in turn implies a transcendence toward the question of_Being as such. The peril of_death marks, therefore, the_peril of_non-existence,_provided, however, that_we_do not_identify existence (Existenz) with actuality (Wircklichkeit).21 Heidegger_links the_danger of non-existence to the distance_of Western Dasein from_the_spring that made this existence possible_in the first place.22 The existence_of Western Dasein is grounded_in_the_occurrence of an understanding of_Being, which in turn implies a_transcendence toward the_mystery of Being. Heidegger calls this process_the_esteeming (das Würdigen) of Being.23 Without_Dasein's_transcendence toward the mystery of Being,_there_is_no understanding of Being and,_without an understanding of Being, no_comportment to beings, not even to ourselves as beings.24_This esteeming of_Being that, according to Heidegger,_occurs_for_the first time in ger's early thoughts on the destiny_of Being_are preoccupied with_the danger of forfeiting transcendence.