 in an era when Western humanity has been the furthest removed from the question of Being. As Michael Inwood puts it, the allegory of the cave is for Heidegger a story that helps us "comprehend ourselves in our ownmost Geschichte."36 The aforementioned differences set a different tone to Heidegger's reading of everydayness. In the context of his analysis of the allegory of the cave, Heidegger is not aiming at disclosing Dasein as falling and thrown projection, but rather at showing how humanity can regain its ek-sistence by re-appropriating the question of Being. In other words, existence and transcendence become more important than thrownness and facticity, which is not to say that the latter become irrelevant.37 Seen from the perspective of imminent nihilism, the first stage of the allegory touches upon the issue of a collective falling of Western humanity. In such a forgetful falling, Western humanity treats the present as immediately and unquestionably true. During the early 30's, Heidegger understands the task of thinking as that of excavating the hitherto unquestioned ground of the world that we live in. Although Being and Time, as Carman suggests, can be read as a work that explores the possibility of "taking up a new, distinctive 36 Michael Inwood, "Truth and Untruth in Plato and Heidegger." In Heidegger and Plato: Toward Dialogue, ed. Catalin Partenie and Tom Rockmore (Evanston: Northwestern University Press, 2005), 87. In the introductory comments of his lecture course, Heidegger talks about the significance of a historical orientation to thinking, i.e., the significance of examining the buried tradition in which our present situation stands: "what is current today is confirmed as itself ancient" (Heidegger, The Essence of Truth, 7). 37 What Heidegger has in mind becomes clearer in his interpretation of Parmenides in Introduction to Metaphysics, wherein he draws a link between the Greek word doxa and the realm of das Man. Heidegger insists that the Greeks experienced the path of doxa as unavoidable. What is important, however, is that the Greeks recognized doxa as an unavoidable path on the grounds of their experience of "the sweeping storm on the way of Being" and "the terror of the second way to the abyss of Nothing" (Heidegger, Introduction to Metaphysics, 120). It is this experience that made the Greeks reluctant to take what appears as unquestionably true, and it is the distance
in an era when Western humanity has been the furthest get rid of from the doubt of Being. As Michael Inwood puts it, the allegory of the cave is for Heidegger a story that help us " comprehend ourselves in our ownmost Geschichte. "36 The aforementioned difference set up a different timbre to Heidegger's reading of everydayness. In the context of his psychoanalysis of the allegory of the cave, Heidegger is not aiming at disclosing Dasein as falling and project projection, but rather at showing how humanity can regain its ek - sistence by rhenium - appropriating the question of Being. In other word, existence and transcendence become more important than thrownness and facticity, which is not to say that the latter become irrelevant.37 Seen from the position of imminent nihilistic delusion, the first stage of the allegory touches upon the return of a collective falling of Western humanity. In such a forgetful falling, westerly humanness treats the present as immediately and unquestionably true. During the early 30's, Heidegger understands the task of thinking as that of excavating the hitherto unquestioned ground of the world that we populate in. Although Being and Time, as Carman suggests, can be understand as a work that explores the possibility of " taking up a newfangled, distinctive 36 Michael Inwood, " Truth and Untruth in Plato and Heidegger. " In Heidegger and Plato: Toward Dialogue, ed. Catalin Partenie and Tom Rockmore (Evanston: Northwestern University Press, 2005), 87. In the introductory comments of his lecture course, Heidegger lecture about the significance of a historical orientation to thinking, i.e., the significance of probe the buried tradition in which our present situation stands: " what is current today is confirmed as itself ancient " (Heidegger, The Essence of Truth, 7). 37 What Heidegger has in mind become clearer in his interpretation of Parmenides in Introduction to Metaphysics, wherein he draws a link between the Greek password doxa and the realm of das Man. Heidegger insists that the Greeks experienced the path of doxa as unavoidable. What is important, however, is that the Greeks recognized doxa as an unavoidable way on the grounds of their experience of " the sweeping storm on the way of Being " and " the terror of the second way to the abyss of Nothing " (Heidegger, Introduction to Metaphysics, 120). It is this experience that make the Greeks reluctant to claim what appears as decidedly true, and it is the distance
 in an era when Western humxnity has been jhw furtiest rejoved frum the question of Being. As Lixhael Inwood puts it, the aluegory of the cavw is dor Heidegjsr a story thzb hel's us "comprehend ourselves in our ownmosd Eedchichte."36 The aforementioned differegces sey w different toge tp Heisvgner's reading of everydayness. In fhe conuext of his analysos of the allegory of the fave, Heidegger is not wiming at duscljwing Dasein xs falling and thrown krojection, but rather at showing how kumanity cab eegwhn its ek-siwtencv by re-appropvpating dhe quextion of Being. In otyer words, existence aid transcendence becjme more hm'ortant than thrownnews and xacthcith, whkch ix hot to sab that the matter becone irrelevant.37 Seen grjn the perspecfive os ymminent nihilism, the first stage of tht allsgory touches upon the ussue of a collective falling jf Western humanity. In such a forgetful falling, Wasteri fumcklty geewts the present as immediately and unquestionwglu nrue. During the ecrly 30's, Heidegger ujdrtstands the tark of cgihking as that of edcavatigg thw hithertj unauestioned ground of the woeld that we juve in. Although Benng and Time, as Varmam suggests, can be read cs a wkrk that exolores ths possibility of "gakpng gp a new, distinctive 36 Michwel Inwoov, "Truch and Uvtrujh in Pjato and Hfidegnar." In Heidegger anf Plajo: Towdrd Dialogke, ed. Catalin Partenie and Tom Cpckmore (Evanxtmn: Torthwescern Ukiversity Press, 2005), 87. In the intrpductorv commdnts of hia lectuce course, Heydegger talks wbout the sijnificancq of a hustoricxu orientation yo thinkiuy, i.e., the wignificance of exeminkhg the buried txcdution in which pur prqsvnt syduation stangs: "wfat os cufrent today ks cpnfirmed as itself atcieht" (Heidegger, The Exscnce of Ttuth, 7). 37 Whwt Heidegger nas in mind becomed cleerer ii his ontgrpretation of Parmenides in Infroductioj tj Metaphysicf, whcreig he draws a link between the Greek word doxa and the realm of das Nan. Heidegger insisjs uhat the Greels ex[erienced the path of doxa as unavoidable. What is important, however, is thdt thf Greeks recognized doxa as an unavoidable path on the grounds of their ezperieicq of "the swsepimg stmri on thq wab uf Being" and "the terror of the second way to thx abyss of Njthing" (Heidegger, Introductiom go Metaphysicr, 120). It is this experience that mace the Greeks reluctant to take what appears as unquestlonably teue, ahd it pa vhe distance
in an era when Western humanity has furthest from the of Being. As allegory the cave is Heidegger a story helps us "comprehend ourselves in our Geschichte."36 The aforementioned differences set a different tone to Heidegger's reading of everydayness. the context of his analysis of the allegory of the cave, Heidegger is aiming disclosing as and thrown projection, but rather at showing how humanity can regain its ek-sistence by re-appropriating the of Being. In other words, existence and transcendence more important than thrownness facticity, which is not to that latter become Seen the of imminent nihilism, first stage of the allegory touches upon the issue of a collective falling of Western humanity. In a forgetful humanity treats present immediately unquestionably true. During 30's, Heidegger understands the task of of excavating the hitherto unquestioned ground of the that we in. Although Being and Time, as suggests, can be read as a work that the possibility of "taking up a new, distinctive 36 Michael Inwood, "Truth and Untruth in Heidegger." In Heidegger and Toward Dialogue, ed. Partenie Tom (Evanston: University Press, 87. In the introductory comments of his lecture course, Heidegger talks the significance of a historical orientation to thinking, i.e., the examining buried tradition in our present situation stands: is today is confirmed as (Heidegger, Essence 37 Heidegger in mind becomes clearer his interpretation of Parmenides in to Metaphysics, wherein he Greek word doxa and the realm of das Heidegger insists that the Greeks experienced the of doxa as unavoidable. What is important, however, is that the Greeks doxa as path on the grounds of their experience of sweeping storm on the of Being" and "the terror of the second way the of Nothing" Introduction to Metaphysics, It is this that made the to take appears unquestionably is the distance
 in an era when Western humanitY has been thE furtHesT reMoVed fRom tHe question of BeINg. As michael Inwood puts it, the AllegOrY Of thE CaVe is fOr HeideGGeR A StoRy ThAt hElPS uS "compRehEnd oursElves in our OwnMoSt Geschichte."36 tHe AforementiOneD differences Set A diffeReNt tONe to HEidEgger'S readiNG of eveRydayness. in THe contEXt of his ANAlYsis Of the allegory of thE CaVE, Heidegger is noT aiminG aT DiSCLosIng dasein as faLlIng anD Thrown pROjECTIon, BUt rather at shoWing how humaNIty Can regAiN itS Ek-sistEnce bY rE-AppRopriating tHe quEstion of BEing. In OTher worDS, existeNce and TraNscEndeNCe BeComE mORe iMPoRtaNT thAn thrownNeSs And faCticITY, WHich Is nOt to Say thAt the latter beComE irrELevAnt.37 SeEn froM the PeRspecTive of ImminEnT nihilism, the firSt stAge of the aLleGoRy tOuChes uPOn the iSsuE of A collecTive falLIng Of wESTeRn humanity. In such a fOrGETfUl fallinG, WesteRN hUmANity treaTs The PresENT as imMediATeLy and unqUestioNAbLy True. DurInG the eaRlY 30's, HEidEgger UNderStands The task oF thinKIng as that of excAVating the hithERtO UNqUEstiOneD ground of thE worLD thaT we lIVe In. ALThougH BeinG aND TIMe, as Carman suggests, cAn Be read As a woRk that exploreS the possibILITy of "takiNg up A NeW, Distinctive 36 MicHael INwood, "Truth ANd UntrutH in PlAto and HeIdegger." In hEIdegger aNd PLatO: ToWarD dIaLogue, ed. CataliN pArteNiE and Tom rocKmore (EvAnsTon: norThwEsTern UniveRsity PreSs, 2005), 87. in ThE iNtrOductORy commenTs Of hIs LecTure cOUrse, HeIdeggEr taLkS aBOut The signIFiCANce oF a HiStorIcaL oRientAtioN To tHinking, I.e., the signIfiCAnce Of ExAmining The buried tradItIon in which OuR prEsent sITUation stAnds: "what is current today iS ConfirmEd aS itseLf anCient" (HeidEggEr, The ESseNCe of TrUth, 7). 37 WhaT HeidEgGer HAS in miND BeComEs Clearer in hIS IntErpreTaTion Of ParmeNides in IntroductioN To MEtaphysics, wheReiN he dRAWs A liNK bETweEn THe GREEk word doxa and thE realm of daS MAN. HEidegger inSIstS tHat the GReeks exPerieNCed the pAth of doxa As unavoidAbLe. WhAT Is iMportant, hoWever, is tHat the GreEKs recOGnIzed dOxa As an unAvOidAble pAth on tHE grOunds Of theiR eXperieNce of "ThE sweepinG storm on the way of Being" anD "the teRror oF thE second waY to THe aByss of NotHing" (heidegger, INtrOduCtion To METaphySics, 120). iT iS thIS expeRienCE that made THe greEKS rEluctant to tAKE WhaT appeArs AS unqueStioNably true, and it is tHE distance
 in an era when Western hu manity has  been  th e f ur thes t re moved from the ques tion of Being. As Mich ael I nw o od p u ts  it,the all e go r y  of  t he  ca ve is  forHei deggera story th athe lps us "comp r eh end oursel ves  in our ownm ost  Gesch ic hte . "36 T heafore mentio n ed dif ferencesse t  a dif f erent t o n eto H eidegger's readin g  o f  everydayness.  In th ec on t e xtofhis analys is  of t h e alleg o ry o f  th e  cave, Heideg ger is nota imi ng atdi scl o sing D asein  a s  fa lling and t hrow n project ion, b u t rathe r  at sho wing h owhum anit y  c an  re ga i n i t sek- s ist ence byre -a pprop riat i n g theque stio n ofBeing. In oth erword s , e xiste nce a nd t ra nscen dencebecom emore importantthan  thrownne ssan d f ac ticit y , whic h i s n ot to s ay that the  l a t t er  become irrelevant .3 7 Se en fromthe pe r sp ec t ive of i mm ine nt n i h ilism , th e  f irst sta ge oft he  a llegory  t ouches  u pon  th e iss u e of  a col lectivefalli n g of Western h u manity. In su c ha fo r getf ulfalling, We ster n  hum anit y  t rea t s the  pres en t  a s  immediately and un qu estion ablytrue. Duringthe early3 0 ' s, Heide gger un d erstands the t ask o f thinking as thatof ex cavating  the hith e r to unque sti one d g rou n d  o f the world t h a t we  l ive in.  Al thoughBei ngand  Ti me , as Carm an sugge st s,  c an  be  read as a wor ktha texp lores the po ssibi lity  o f" tak ing upa  n e w , di st in ctiv e 3 6Micha el I n woo d, "Tru th and Un tru t h in  P la to andHeidegger." I nHeideggeran d P lato:T o ward Dia logue, ed. Catalin Part e nie and  To m Roc kmor e (Evanst on:  North wes t ern Un iversi ty Pr es s,2 0 05),8 7 .Inth e introduc t o rycomme nt s of  his le cture course, Heid e gge r talks about  th e si g n if ica n ce ofah ist o r ical orientatio n to think in g ,i.e., thes ign if icanceof exam ining the bur ied tradi tion in w hi ch o u r  pr esent situ ation st ands: "wh a t isc ur renttod ay isco nfi rmedas its e lfancie nt" (H ei degger , The  E ssence o f Truth, 7). 37 What He idegge r has  in  mind bec ome s  cl earer inhisinterpreta tio n o f Par men i des i n In t ro duc t ion t o Me t aphysics, wh ere i n  h e draws a l i n k  be tween  th e  Greek  wor d doxa and the re a lm of das Man.  Hei d e gge r i n sist sthat the Greek s e xp e r ienced t he  path of do xa as un av o idabl e. Wha t is i mportan t ,  h o wever,  istha t the Gre eks  r e cognize ddo x a as a n un av oidabl e path on t h e  grounds of thei r exp e r ience of"thesw eepings torm  on the wa y of Being"  and " theterro r of th esecond  wa yto the aby s s of Noth ing"(Heideg ge r, I ntr oducti on t o Metap hysi cs , 1 20). It i s th i sex p eri ence  that  m adethe Greek s  relucta ntt o takewh ata p pearsa su n questionab lytrue, a nd it is t h e di s ta n ce
 in_an era_when Western humanity has_been the_furthest_removed from_the_question of Being._As Michael Inwood_puts it, the allegory_of the cave_is_for Heidegger a story that helps us "comprehend ourselves in our ownmost Geschichte."36 The_aforementioned_differences set_a_different_tone to Heidegger's reading of_everydayness. In the context of_his analysis_of the allegory of the cave, Heidegger is_not_aiming at disclosing_Dasein as falling and thrown projection, but rather at_showing how humanity can regain its_ek-sistence by re-appropriating_the_question_of Being. In other_words, existence and transcendence become more_important than thrownness and facticity, which_is not to say that the latter_become irrelevant.37 Seen from the perspective_of imminent nihilism, the first_stage of_the allegory touches upon the_issue of a_collective falling_of Western humanity._In such a forgetful falling, Western_humanity treats the_present as immediately and unquestionably true._During_the early 30's,_Heidegger_understands_the task_of thinking as_that_of excavating_the_hitherto unquestioned ground of the world_that_we live in. Although Being and Time,_as Carman suggests, can_be_read as a work_that explores the possibility of_"taking up a new, distinctive 36_Michael Inwood,_"Truth and_Untruth in Plato and Heidegger." In Heidegger and Plato: Toward Dialogue,_ed. Catalin Partenie and Tom Rockmore_(Evanston: Northwestern University Press,_2005), 87._In_the introductory comments_of_his lecture_course, Heidegger talks about the significance of_a historical_orientation to thinking, i.e., the significance_of examining the buried_tradition_in which our present situation stands:_"what is current today is confirmed_as itself ancient" (Heidegger, The_Essence_of_Truth, 7). 37 What Heidegger_has in mind becomes clearer in_his interpretation of_Parmenides in Introduction to Metaphysics, wherein he_draws_a link between the Greek word_doxa_and the realm of das Man._Heidegger_insists_that the Greeks experienced the_path of doxa as unavoidable. What_is important, however, is that the Greeks recognized doxa_as an unavoidable_path on the grounds of_their_experience_of "the sweeping storm on the way of Being" and_"the terror_of the second_way to the abyss of Nothing" (Heidegger, Introduction to Metaphysics,_120). It is this experience that made_the Greeks reluctant to take what appears as unquestionably true, and_it is the distance