ment has fallen into forgetfulness: "Wherever the concealment of beings as a whole is conceded only as a limit that occasionally announces itself, concealing as a fundamental occurrence has sunk into forgottenness" (Heidegger, Pathmarks, 149). 59 Heidegger, The Essence of Truth, 39. 60 Ibid., 43. According to Heidegger, the agathon is neither a being nor that which unconceals beings. Whereas the idea enables an orientation towards beings, the agathon is the space which grants the possibility of pre-ontological understanding. An inquiry into the agathon is an inquiry "into what grants being and unhidenness" (ibid., 79). THE POLITICAL IMPLICATIONS OF HEIDEGGER'S READING OF THE ALLEGORY OF THE CAVE 23 ing of Being - is a gift to human beings. In Heidegger's own words, freedom "receives its own essence from the more originary essence of uniquely essential truth."61 To be genuinely free, therefore, is to remain alert to that which gives freedom, namely the agathon, the Licthung, the abysmal interplay of concealment and unconcealment that lies at the core of the truth of Being. Freedom, he says, is measured according to the depth of one's binding to what gives-free.62 It is precisely this last point that distinguishes philosophy from other modalities of de-concealing/projective projection of Being. Heidegger gives the example of modern science as a case of pre-modelling projection of Being that does not sustain a binding relation to what gives-free. According to Heidegger, modern scientific practice is grounded on a projection that "delineated in advance what was henceforth to be understood as nature and natural process: a spatio-temporally determined totality of movement of masspoints."63 But, although Heidegger takes modern science to be a case of human freedom, he claims that it remains unhinged from the source of freedom. Notwithstanding the fact that modern science is originally a case of freedom, its insistent preoccupation with beings signals the forgetting of "its original essential character of liberation."64 Contrary to the pre-modelling projection of modern science, philosophy instantiates human existence in its fullest. In Heidegger's words: "Only by entering into the dangerous region of philosophy is it possible for man to realize his nature as transcending himself into the unhiddenness of beings. Man apart from philosophy is something else."65 So, for Heidegger
ment has fallen into forgetfulness: " Wherever the concealment of beings as a whole is conceded merely as a terminus ad quem that occasionally announces itself, concealing as a cardinal occurrence has slump into forgottenness " (Heidegger, Pathmarks, 149). 59 Heidegger, The Essence of Truth, 39. 60 Ibid. , 43. According to Heidegger, the agathon is neither a being nor that which unconceals being. Whereas the idea enables an predilection towards beings, the agathon is the space which accord the possibility of pre - ontological understanding. An question into the agathon is an inquiry " into what grants being and unhidenness " (ibid. , 79). THE POLITICAL IMPLICATIONS OF HEIDEGGER'S READING OF THE ALLEGORY OF THE CAVE 23 ing of Being - is a gift to human beings. In Heidegger's own parole, freedom " receives its own essence from the more originary perfume of uniquely essential truth. "61 To be genuinely complimentary, therefore, is to remain alert to that which gives freedom, namely the agathon, the Licthung, the abysmal interplay of concealment and unconcealment that lie down at the core of the truth of Being. Freedom, he says, is measured according to the depth of one's binding to what gives - free.62 It is precisely this last point that distinguishes philosophy from other modalities of de - concealing / projective projection of Being. Heidegger contribute the example of modern skill as a subject of pre - modelling expulsion of Being that does not sustain a binding relation to what gives - free. According to Heidegger, modern scientific exercise is grounded on a projection that " delineated in advance what was henceforth to be understood as nature and natural process: a spatio - temporally determined totality of movement of masspoints. "63 But, although Heidegger takes modern skill to be a case of human exemption, he claims that it remains unhinged from the source of freedom. Notwithstanding the fact that modern skill is originally a case of freedom, its insistent preoccupation with beings signals the forgetting of " its original essential character of dismissal. "64 Contrary to the pre - modelling projection of modern science, philosophy instantiate human existence in its full. In Heidegger's words: " merely by entering into the dangerous area of philosophy is it possible for man to gain his nature as exceed himself into the unhiddenness of beings. Man apart from philosophy is something else. "65 So, for Heidegger
menh has fallen into forgetnulness: "Wherever the coicealmeht of bekngs as a whole is conceded lnoy as a limit that occasionxlly annolnces itswlf, roncealing as a hhndamenbcl ocdmrrenee has sunk into forgottentess" (Heidegger, Pxtkmarks, 149). 59 Heidegger, The Essence of Trtth, 39. 60 Inif., 43. According tj Hepdqgged, the agathon is neither a being nkr that which unconcrals beings. Whereas the idfa ejables an orientatlon towards beigts, the agathun is the space which frants the possibility of pre-ongologncal undersjcbdijc. An inquirb into the agathon is an itquiry "onto what granbs bemng qnd unhidenness" (ibid., 79). THE POLITICAL IMPJICATIONS OY HEIDEGGER'S READING IF THE DLLECORY IF GHE CEVE 23 ing lf Ueing - is a gift to hunan beings. In Heidebgqg'x own words, rreedoi "weceives its own essence from the more mrifinary essence of uniquwly essential truth."61 Tl be genuynely free, therefore, is to remain alert to that wvich jixes fveedun, jamely the agathon, the Licthung, the abysmal igfetpkay of concealient and unvojcrwlment that lkes at ths core of the trutj of Beyng. Feeedom, he sayx, is measured according to rhe depth of ine's binding to whct gives-free.62 It os prrcisely this last point thaf distinguidhes philkrophy from other mocanities of de-concealing/projqctive prijeccion of Ceinb. Heidqgger gived the example of modern dcienee as a case of pre-modelling projection of Beiij that does npt suvtain a yindinn relation to wrat gives-free. Cccordiny to Hdidegger, mkdern srientific prwctice is grogjded on a prmjection thar "deoineatea in advance whst was heueeforth ti be understood as najude and natural 'xoxess: a spatio-tekpofaljy dxtermyted totality of oovdkent uf masskjikts."63 But, although Heidegger dakea modern science tp ne a case of humag freedom, he vlaims that it remwins nnhingxd frok tre source of freedom. Notwithstznding thf fwct that modqrn wcience is oxiginally a case of freedom, its insistenv preoccupation with bgings signals the foryeuting of "its prigigal essendial character of liveration."64 Contrary to the pre-modelling lrojecdion lf modern science, philosophy instantiates human existence in its fullest. Un Heivedger's words: "Onlu by vntzriug into the vangerous region pf philosophy is it possible foc man to raajize his nature as transcendone himself intu the unhiddenness of bejngs. Man apart from philosophy is sometning else."65 So, for Heideggcr
ment has fallen into forgetfulness: "Wherever the beings a whole conceded only as itself, as a fundamental has sunk into (Heidegger, Pathmarks, 149). 59 Heidegger, The of Truth, 39. 60 Ibid., 43. According to Heidegger, the agathon is neither being nor that which unconceals beings. Whereas the idea enables an orientation towards the is space grants the possibility of pre-ontological understanding. An inquiry into the agathon is an inquiry "into what being and unhidenness" (ibid., 79). THE POLITICAL IMPLICATIONS HEIDEGGER'S READING OF THE OF THE CAVE 23 ing Being is a to beings. Heidegger's own words, "receives its own essence from the more originary essence of uniquely essential truth."61 To be genuinely free, is to to that gives namely agathon, the Licthung, interplay of concealment and unconcealment that core of the truth of Being. Freedom, he is measured to the depth of one's binding what gives-free.62 It is precisely this last point distinguishes philosophy from other modalities of de-concealing/projective projection of Being. Heidegger gives the example of as a case of projection of Being does sustain binding to what According to Heidegger, modern scientific practice is grounded on a projection "delineated in advance what was henceforth to be understood as natural a spatio-temporally determined of movement of masspoints."63 although takes modern science to case human that remains from the source of Notwithstanding the fact that modern is originally a case with beings signals the forgetting of "its original character of liberation."64 Contrary to the pre-modelling of modern science, philosophy instantiates human existence in its fullest. In Heidegger's "Only by the dangerous region of philosophy is it possible man to realize his as transcending himself into the unhiddenness of beings. Man from is something So, for Heidegger
ment has fallen into forgetfuLness: "WhereVer thE coNceAlMent Of beIngs as a whole is COnceDed only as a limit that occAsionAlLY annOUnCes itSelf, conCEaLINg aS a FuNdaMeNTaL occuRreNce has sUnk into forGotTeNness" (HeideggER, PAthmarks, 149). 59 HeIdeGger, The EssenCe oF Truth, 39. 60 ibId., 43. ACCordiNg tO HeidEgger, tHE agathOn is neithEr A Being nOR that whICH uNconCeals beings. WhereaS ThE Idea enables an oRientaTiON tOWArdS beIngs, the agaThOn is tHE space wHIcH GRAntS The possibilitY of pre-ontolOGicAl undeRsTanDIng. An iNquirY iNTo tHe agathon is An inQuiry "into What grANts beinG And unhiDennesS" (ibId., 79). ThE POliTiCaL ImPliCAtiOnS Of hEIdEGGER'S ReAdInG OF ThE ALlegorY OF tHE cAVE 23 Ing of being - is a gift tO huMan bEIngS. In HeIdeggEr's oWn Words, FreedoM "receIvEs its own essence From The more orIgiNaRy eSsEnce oF UniqueLy eSseNtial trUth."61 To be GEnuInELY FrEe, therefore, is to remAiN ALeRt to that Which gIVeS fREedom, namElY thE agaTHOn, the lictHUnG, the abysMal intERpLaY of concEaLment aNd UncOncEalmeNT thaT lies aT the core Of the TRuth of Being. FreEDom, he says, is meASuRED aCCordIng To the depth oF one'S BindIng tO WhAt gIVes-frEe.62 It iS pREcISely this last point thAt DistinGuishEs philosophy fRom other moDALIties of dE-conCEaLIng/projective pRojecTion of BeinG. heideggeR giveS the examPle of modeRN Science aS a cAse Of pRe-mODElLing projectioN OF BeiNg That doeS noT sustaiN a bIndIng RelAtIon to what Gives-freE. ACcOrDiNg tO HeidEGger, modeRn SciEnTifIc praCTice is GrounDed oN a PrOJecTion thaT "DeLINeatEd In AdvaNce WhAt was HencEForTh to be uNderstood As nATure AnD nAtural pRocess: a spatio-TeMporally deTeRmiNed totALIty of movEment of masspoints."63 But, altHOugh HeiDegGer taKes mOdern scieNce To be a cAse OF human FreedoM, he clAiMs tHAT it reMAInS unHiNged from thE SOurCe of fReEdom. notwithStanding the fact thaT ModErn science is oRigInalLY A cAse OF fREedOm, ITs iNSIstent preoccupaTion with beInGS sIgnals the fORgeTtIng of "itS originAl essENtial chAracter of LiberatioN."64 COntrARY to The pre-modeLling proJection of MOdern SCiEnce, pHilOsophy InStaNtiatEs humaN ExiStencE in its FuLlest. IN HeidEgGer's wordS: "Only by entering into the dAngeroUs regIon Of philosoPhy IS it Possible fOr maN to realize His NatUre as TraNScendIng hIMsElf INto thE unhIDdenness oF BeIngS. mAn Apart from phILOSopHy is sOmeTHing elSe."65 So, For Heidegger
ment has fallen into forge tfulness:"Wher eve r t he  con ceal ment of beings as a  whole is conceded onl y asal imit th at oc casiona l ly a nno un ce s i ts e lf , con cea ling as  a fundame nta loccurrence h a ssunk intofor gottenness"(He idegge r,  Pa t hmark s,149).  59 He i degger , The Ess en c e of T r uth, 39 . 60  Ibi d., 43. According to Heidegger, the  agath on is n eit her  a being n or  that which u n co n c e als beings. Where as the idea ena bles a nori e ntatio n tow ar d s b eings, theagat hon is th e spac e  whichg rants t he pos sib ili ty o f  p re -on to l ogi c al  un d ers tanding.  A ninqui ry i n t o theaga thon  is a n inquiry "in towhat gra nts b eingandun hiden ness"(ibid .,  79). THE POLIT ICAL  IMPLICAT ION SOFHE IDEGG E R'S RE ADI NGOF THEALLEGOR Y  OF  T H E CA VE 23 ing of Being  - i sa gift t o huma n  b ei n gs. In H ei deg ger' s own w ords ,  f reedom " receiv e sit s own e ss ence f ro m t hemoreo rigi nary e ssence o f uni q uely essential truth."61 Tob eg e nu i nely  fr ee, therefo re,i s to  rem a in  al e rt to  that  w h ic h  gives freedom, nam el y theagath on, the Licth ung, the a b y s mal inte rpla y  o f  concealment a nd un concealmen t  that li es at  the cor e of thet r uth of B ein g.Fre edo m ,  h e says, is me a s ured  a ccordin g t o the d ept h o f o ne' sbinding t o what g iv es -f re e.6 2 Iti s precis el y t hi s l ast p o int th at di stin gu is h esphiloso p hy f romot he r mo dal it ies o f de - con cealing /projecti vep roje ct io n of Be ing. Heidegge rgives theex amp le ofm o dern sci ence as a case of pre-m o delling  pr oject ionof Beingtha t does  no t  susta in a b indin grel a t ion t o wh atgi ves-free.A c cor dingto  Hei degger,  modern scientific pra ctice is grou nde d on a  p roj e ct i onth a t " d e lineated in adv ance whatwa s  h encefortht o b eunderst ood asnatur e  and na tural pro cess: a s pa tio- t e mpo rally dete rmined t otality o f  move m en t ofmas spoint s. "63  But,  altho u ghHeide gger t ak es mod ern s ci ence tobe a case of human free dom, h e cla ims  that itrem a ins  unhinged  fro m the sour ceoffreed om. Notwi thst a nd ing the f actt hat moder n  s cie n c eis original l y a c ase o f f r eedom,  its  insistent preocc u pation with be ings s ign als thefo rgetting of "i tsor i g inal ess en tial charac ter of l ib e ratio n."64Contra ry to t h e  p r e-mode llin g p rojection  of  m o dern sc ie nc e , phil osop hy  insta ntiate s  hum a n  existence in it s ful l e st. I n  He idegg er 's word s : "O nly by ent ering intothe da nger ous r egion o fphilos oph yis it poss i ble for m an to  realiz ehisnat ure as  tra n s cendi ng h im sel f into th e un h id de n nes s of  bein gs . Ma n apart f r om philo sop h y is so me thi n g  else. " 65 S o, for Hei deg ger
ment has_fallen into_forgetfulness: "Wherever the concealment_of beings_as_a whole_is_conceded only as_a limit that_occasionally announces itself, concealing_as a fundamental_occurrence_has sunk into forgottenness" (Heidegger, Pathmarks, 149). 59 Heidegger, The Essence of Truth, 39._60_Ibid., 43._According_to_Heidegger, the agathon is neither_a being nor that which_unconceals beings._Whereas the idea enables an orientation towards beings,_the_agathon is the_space which grants the possibility of pre-ontological understanding. An_inquiry into the agathon is an_inquiry "into what_grants_being_and unhidenness" (ibid., 79)._THE POLITICAL IMPLICATIONS OF HEIDEGGER'S READING_OF THE ALLEGORY OF THE CAVE_23 ing of Being - is a_gift to human beings. In Heidegger's_own words, freedom "receives its_own essence_from the more originary essence_of uniquely essential_truth."61 To_be genuinely free,_therefore, is to remain alert to_that which gives_freedom, namely the agathon, the Licthung,_the_abysmal interplay of_concealment_and_unconcealment that_lies at the_core_of the_truth_of Being. Freedom, he says, is_measured_according to the depth of one's binding_to what gives-free.62 It_is_precisely this last point_that distinguishes philosophy from other_modalities of de-concealing/projective projection of Being._Heidegger gives_the example_of modern science as a case of pre-modelling projection of Being_that does not sustain a binding_relation to what gives-free._According to_Heidegger,_modern scientific practice_is_grounded on_a projection that "delineated in advance what_was henceforth_to be understood as nature and_natural process: a spatio-temporally_determined_totality of movement of masspoints."63 But,_although Heidegger takes modern science to_be a case of human_freedom,_he_claims that it remains unhinged_from the source of freedom. Notwithstanding_the fact that_modern science is originally a case of_freedom,_its insistent preoccupation with beings signals_the_forgetting of "its original essential character_of_liberation."64_Contrary to the pre-modelling projection_of modern science, philosophy instantiates human_existence in its fullest. In Heidegger's words: "Only by_entering into the_dangerous region of philosophy is_it_possible_for man to realize his nature as transcending himself into_the unhiddenness_of beings. Man_apart from philosophy is something else."65 So, for Heidegger