 deserves further examination, especially in relation to the contemptible comments that he makes about Judaism in his Black Notebooks. Is Heidegger appropriating here the stereotype of the wandering and rootless Jew? And how does this relate to his comments about the worldlessness of Judaism that we find in the Black Notebooks? (See Heidegger, Ponderings 12 SOFIA PHILOSOPHICAL REVIEW But Heidegger is not saying that humanity - as a species - faces the threat of natural extinction. His suggestion rather amounts to the claim that humanity is in the process of forfeiting its transcendence toward Being and that, in this way, it is exhausting the resources of its freedom. By that time, Heidegger has developed a sense of freedom that goes hand in hand with the human openness to Being. Genuine "becoming free" amounts to a projective understanding of Being which nevertheless supposes a binding relationship to "what gives freedom," namely the enigma that lies at the very heart of the question of Being.18 Freedom for Heidegger is a gift of Being to human beings. It is the mystery of Being that opens up the space for human freedom. At this point, I should make clear that, according to my reading, during the early 30's Heidegger's thought takes the opposite path from the one suggested by Simon Critchley. Whereas Critchley calls for the need to focus on Dasein's thrownness and facticity, I contend that during the early 30's Heidegger prioritizes Dasein's transcendence.19 "The VII-XI, trans. Richard Rojcewicz, Bloomington: Indiana University Press, 2017, 76). These are questions that I examine in another paper and cannot adequately develop here. For the purpose of this paper, it suffices to say that it is indeed highly possible that Heidegger appropriates the anti-Semitic stereotype of the rootless Jew with the purpose of alerting his audience to the disastrous implications of the increased distance from the question of Being. Having said this, however, it is important to note that the wanderer that he describes in the 1932 summer course symbolizes not a rootless and worldless wanderer - the type of existence that Heidegger ascribes to the Jewish figure in the Black Notebooks - but a wanderer who remains rooted to the source, even when he has lost his orientation (Heidegger, The Beginning of Western Philosophy, 31). With the story of the wanderer, Heidegger seeks to say something about the predicament
deserves further examination, especially in relation to the contemptible gossip that he do about Judaism in his Black Notebooks. Is Heidegger appropriating here the stereotype of the wandering and rootless Jew? And how does this relate to his comments about the worldlessness of Judaism that we find in the Black Notebooks? (witness Heidegger, Ponderings 12 SOFIA PHILOSOPHICAL REVIEW But Heidegger is not saying that humanity - as a coinage - faces the threat of natural extinction. His trace rather amounts to the call that humanity is in the process of forfeit its transcendence toward Being and that, in this way, it is exhausting the resources of its freedom. By that time, Heidegger has developed a common sense of freedom that goes hand in handwriting with the human openness to Being. Genuine " becoming complimentary " amounts to a projective agreement of Being which nevertheless supposes a binding relationship to " what gives exemption, " namely the enigma that lies at the very heart of the question of Being.18 Freedom for Heidegger is a gift of Being to human being. It is the mystery of Being that opens up the space for human freedom. At this point, I should make clear that, according to my reading, during the early 30's Heidegger's thought takes the diametric way from the one suggested by Simon Critchley. Whereas Critchley calls for the need to concentrate on Dasein's thrownness and facticity, I contend that during the early 30's Heidegger prioritizes Dasein's transcendence.19 " The VII - XI, trans. Richard Rojcewicz, Bloomington: Indiana University Press, 2017, 76). These are questions that I test in another paper and cannot adequately develop here. For the purpose of this paper, it suffice to say that it is indeed highly possible that Heidegger appropriates the anti - Semitic stereotype of the rootless Jew with the purpose of alerting his audience to the disastrous implications of the increased distance from the question of Being. Having said this, however, it is authoritative to note that the spider that he trace in the 1932 summer course symbolizes not a rootless and worldless wanderer - the type of being that Heidegger ascribes to the Jewish figure in the Black Notebooks - but a wanderer who remain rooted to the source, even when he has lost his orientation (Heidegger, The Beginning of Western Philosophy, 31). With the report of the wanderer, Heidegger try to say something about the predicament
 dederves further examinatiun, especially iu relatmon to fhe contdmptible comments that he manew aboyt Judaism in his Blacy Noteboons. Is Heudegjer appropriatinj here tmz stedcotypz if the wanderikg and rootness Jew? And hmw dles this relate to his comments abott the eogldlessness of Judsysm fhat we find in the Black Notebooka? (See Htidegger, Ponderingx 12 SOFIA PHILOSOPHICAL REVLEW Hut Heidegger is nlt saying tyat rymanity - as x species - faces the tgreat of natural extinction. His suggzstion rathgx amlonts to the rlaim nhat humanity is in tve procrss of forfeitlng ivs teanscendence toward Bxing and that, in thif way, it hs exhausting the rwsiurcev of its dreddoj. Uy fhat tlme, Heidegger has developed a sense of freecoi that goes hahd in ragd with the human openness to Being. Genline "becoming free" amounts ro a projective underdtanding jf Being which nevertheless supposes a binding renatioisfip tj "qhwt gives freedom," namely the enigma that lies wf uhe very heart of the questipn og Being.18 Freedoo for Ksisegger is a gift ov Being to hyman beinds. Iy is the mystery of Being tyat opens up rhe space for humau freedom. At thix poimt, I should make clear chat, adcording to my readihe, during the earuy 30'x Veidegger's thought takes tre opposive pach from ghe pne sudgested by Simok Critchley. Whereas Critehley calls for the need to focus on Dasein's ticownness and gawtibity, I coutend bhat during the early 30's Heideyger prijritixes Dasein'a transrendence.19 "The VII-XI, trans. Slchard Rojcexicz, Blooiingron: Undiana Jniversity Prexs, 2017, 76). Thesv cre questuons that I examinc in xhother paper anb xannot adequateky aevqllp hqse. For the pgrpore ug thir paper, it wjffives to say that it iv inseed highly possibke that Heudegger wppropriates yhe anti-Semitic sttreoty'e of vhe roptlgss Jew with the purpose of aledting his auqience to thq diwastrous impkications of the increased distance fron the question of Veing. Having said tkix, however, iv is iiportant do note that the waneerer that he desgribes in the 1932 summer dourse symbllizes not a rootless and worldless wanderer - the type of existence that Yeidegjew ascribes fo tne Jefifk figurq in vhe Black Notebools - but a wanderer who remains cooted to dhz source, even when he has losy fis orientatiun (Heidegger, The Beginnihg of Wextern Philosophy, 31). With the storu of the wanderer, Heidegner seeks to szy somvjhiig about the predicakent
deserves further examination, especially in relation to comments he makes Judaism in his here stereotype of the and rootless Jew? how does this relate to his about the worldlessness of Judaism that we find in the Black Notebooks? (See Ponderings 12 SOFIA PHILOSOPHICAL REVIEW But Heidegger is not saying that humanity - a - the of natural extinction. His suggestion rather amounts to the claim that humanity is in the process forfeiting its transcendence toward Being and that, in way, it is exhausting resources of its freedom. By time, has developed sense freedom goes hand in with the human openness to Being. Genuine "becoming free" amounts to a projective understanding of Being which supposes a to "what freedom," the that lies at heart of the question of Being.18 is a gift of Being to human beings. is the of Being that opens up the for human freedom. At this point, I should clear that, according to my reading, during the early 30's Heidegger's thought takes the opposite the one suggested by Critchley. Whereas Critchley for need focus Dasein's thrownness facticity, I contend that during the early 30's Heidegger prioritizes Dasein's "The VII-XI, trans. Richard Rojcewicz, Bloomington: Indiana University Press, 2017, are that I examine another paper and cannot develop For the purpose of it to is highly that Heidegger appropriates the stereotype of the rootless Jew the purpose of alerting implications of the increased distance from the question Being. Having said this, however, it is to note that the wanderer that he describes in the 1932 summer symbolizes not and worldless wanderer - the type of existence Heidegger ascribes to the figure in the Black Notebooks - but a wanderer remains to the even when he lost his orientation The Beginning of 31). With story the to say something about the predicament
 deserves further examinatioN, especiallY in reLatIon To The cOnteMptible commentS That He makes about Judaism in hIs BlaCk nOtebOOkS. Is HeIdegger APpROPriAtInG heRe THe StereOtyPe of the Wandering aNd rOoTless Jew? And hOW dOes this relAte To his commentS abOut the WoRldLEssneSs oF JudaIsm thaT We find In the BlacK NOTebookS? (see HeidEGGeR, PonDerings 12 SOFIA PHILOsoPhiCAL REVIEW But HEideggEr IS nOT SayIng That humaniTy - As a spECies - facES tHE THreAT of natural extInction. His sUGgeStion rAtHer AMounts To the ClAIm tHat humanity Is in The procesS of forFEiting iTS transcEndencE toWarD BeiNG aNd ThaT, iN ThiS WaY, it IS exHausting ThE rEsourCes oF ITS FreeDom. by thAt timE, Heidegger has DevElopED a sEnse oF freeDom tHaT goes Hand in Hand wItH the human openneSs to being. GenuIne "BeComInG free" AMounts To a ProJective UnderstANdiNg OF bEiNg which neverthelesS sUPPoSes a bindIng relATiOnSHip to "whaT gIveS freEDOm," namEly tHE eNigma thaT lies aT ThE vEry hearT oF the quEsTioN of being.18 fReedOm for HEidegger Is a giFT of Being to humaN Beings. It is the MYsTERy OF BeiNg tHat opens up tHe spACe foR humAN fReeDOm. At tHis poInT, i sHOuld make clear that, acCoRding tO my reAding, during thE early 30's HeiDEGGer's thouGht tAKeS The opposite patH from The one suggESted by SiMon CrItchley. WHereas CriTCHley callS foR thE neEd tO FOcUs on Dasein's thROWnneSs And factIciTy, I contEnd ThaT duRinG tHe early 30's HEidegger PrIoRiTiZes daseiN'S transceNdEncE.19 "THe ViI-XI, tRAns. RicHard ROjceWiCz, bLooMington: iNdIANa UnIvErSity preSs, 2017, 76). these Are qUEstIons thaT I examine In aNOtheR pApEr and caNnot adequatelY dEvelop here. foR thE purpoSE Of this paPer, it suffices to say that iT Is indeeD hiGhly pOssiBle that HeIdeGger apProPRiates The antI-SemiTiC stEREotypE OF tHe rOoTless Jew wiTH The PurpoSe Of alErting hIs audience to the disAStrOus implicatioNs oF the INCrEasED dIStaNcE FroM THe question of BeiNg. Having saId THiS, however, it IS imPoRtant to Note thaT the wANderer tHat he descRibes in thE 1932 sUmmeR COurSe symbolizEs not a roOtless and WOrldlESs WandeRer - The typE oF exIstenCe that hEidEgger AscribEs To the JEwish FiGure in thE Black Notebooks - but a wandErer whO remaIns Rooted to tHe sOUrcE, even when He haS lost his orIenTatIon (HeIdeGGer, ThE BegINnIng OF WestErn PHIlosophy, 31). WITh The STOrY of the wandeRER, heiDeggeR seEKs to saY somEthing about the preDIcament
 deserves further examinat ion, espec ially  in  re la tion  tothe contemptib l e co mments that he makes a boutJu d aism in  hisBlack N o te b o oks .Is  He id e gg er ap pro priatin g here the  st er eotype of th e  w andering a ndrootless Jew ? A nd how  d oes thisrel ate t o hisc omment s about t he worldl e ssnesso f  J udai sm that we find i n  t h e Black Notebo oks? ( Se e  H e i deg ger , Ponderin gs  12 S O FIA PHI L OS O P H ICA L  REVIEW But H eidegger is not  sayin gtha t  human ity -  a s  aspecies - f aces  the thre at ofn aturale xtincti on. Hi s s ugg esti o nra the ra mou n ts  to the  claim t ha thuman ityi s i n th e p roce ss of  forfeiting i tstran s cen dence  towa rd B ei ng an d that , inth is way, it is e xhau sting the  re so urc es  of i t s free dom . B y thattime, H e ide gg e r ha s developed a sens eo f  f reedom t hat go e sha n d in han dwit h th e human  ope n ne ss to Be ing. G e nu in e "beco mi ng fre e"  am oun ts to a pr ojecti ve under stand i ng of Being wh i ch neverthele s ss u pp o sesa b inding rela tion s hipto " w ha t g i ves f reedo m, "  n a mely the enigma tha tlies a t the  very heart o f the ques t i o n of Bei ng.1 8  F r eedom for Heid egger  is a gift of Being  to h uman bei ngs. It i s the myst ery  of  Be ing t ha t opens up th e spac efor hum anfreedom . A t t his  po in t, I shou ld makecl ea rth at,  acco r ding tomy  re ad ing , dur i ng the  earl y 30 's  H e ide gger'st ho u g ht t ak es  the  op po sitepath fro m the o ne sugges ted by S im on  Critch ley. WhereasCr itchley ca ll s f or the n eed to f ocus on Dasein's thrown n ess and  fa ctici ty,I contend  th at dur ing the ea rly 30 's He id egg e r  prio r i ti zes  D asein's tr a n sce ndenc e. 19 " The VII -XI, trans. Richar d  Ro jcewicz, Bloo min gton : In dia n aU niv er s ity P ress, 2017, 76) . These ar eq ue stions tha t  Iex amine i n anoth er pa p er andcannot ad equatelyde velo p her e. For the  purpose  of thisp aper, it  suff ice s to s ay  th at it  is in d eed  high ly pos si ble th at He id egger ap propriates the anti-Sem itic s tereo typ e of theroo t les s Jew wit h th e purposeofale rting  hi s  audi ence to  th e  disa stro u s implica t io nso f  t he increase d d ist ancefro m  the q uest ion of Being. Hav i ng said this,howe v e r,iti s im po rtant to notetha tt h e wander er  that he de scribesin the 1 932 su mmer c ourse s y m bo l izes n ot a  ro otless an d w or l dless w an de r er - t he t yp e of e xisten c e th a t  Heidegger ascri bes t o the J e wis h fig ur e in th e  Bla ck Noteboo ks - but awander er w ho re mains r oo ted to  th esource, ev e n when he  haslost hi sorie nta tion ( Heid e g ger,TheBe gin ning of W e s te r nPh i los ophy , 31) .With  the stor y  of thewan d erer, H ei deg g e r seek s  t o say someth ing  abou t the predic a ment 
 deserves_further examination,_especially in relation to_the contemptible_comments_that he_makes_about Judaism in_his Black Notebooks._Is Heidegger appropriating here_the stereotype of_the_wandering and rootless Jew? And how does this relate to his comments about the_worldlessness_of Judaism_that_we_find in the Black Notebooks?_(See Heidegger, Ponderings 12 SOFIA_PHILOSOPHICAL REVIEW_But Heidegger is not saying that humanity -_as_a species -_faces the threat of natural extinction. His suggestion rather_amounts to the claim that humanity_is in the_process_of_forfeiting its transcendence toward_Being and that, in this way,_it is exhausting the resources of_its freedom. By that time, Heidegger has_developed a sense of freedom that_goes hand in hand with_the human_openness to Being. Genuine "becoming_free" amounts to_a projective_understanding of Being_which nevertheless supposes a binding relationship_to "what gives_freedom," namely the enigma that lies_at_the very heart_of_the_question of_Being.18 Freedom for_Heidegger_is a_gift_of Being to human beings. It_is_the mystery of Being that opens up_the space for human_freedom._At this point, I_should make clear that, according_to my reading, during the early_30's Heidegger's_thought takes_the opposite path from the one suggested by Simon Critchley. Whereas_Critchley calls for the need to_focus on Dasein's thrownness_and facticity,_I_contend that during_the_early 30's_Heidegger prioritizes Dasein's transcendence.19 "The VII-XI, trans._Richard Rojcewicz,_Bloomington: Indiana University Press, 2017, 76)._These are questions that_I_examine in another paper and cannot_adequately develop here. For the purpose_of this paper, it suffices_to_say_that it is indeed highly_possible that Heidegger appropriates the anti-Semitic_stereotype of the_rootless Jew with the purpose of alerting_his_audience to the disastrous implications of_the_increased distance from the question of_Being._Having_said this, however, it is_important to note that the wanderer_that he describes in the 1932 summer course symbolizes_not a rootless_and worldless wanderer - the_type_of_existence that Heidegger ascribes to the Jewish figure in the_Black Notebooks_- but a_wanderer who remains rooted to the source, even when he_has lost his orientation (Heidegger, The Beginning_of Western Philosophy, 31). With the story of the wanderer, Heidegger_seeks to say something about the predicament