 third stage of the allegory, I have suggested that at that time Heidegger understands philosophical questioning as the pinnacle of human existence, i.e., as the standpoint that opens up Being without closing it off. But after raising philosophy to the highest of ranks in his interpretation of the third stage of the allegory, he makes some rather surprising claims in his discussion of the fourth stage. The most striking one is that, despite its liberating potential, philosophy is powerless when it comes to shaking the certainties of the cave-prisoners. 68 Heidegger, The Essence of Truth, 7. 69 Heidegger, The Essence of Truth, 52. 70 Heidegger, "The Self-Assertion of the German University," 473-475. 26 SOFIA PHILOSOPHICAL REVIEW Heidegger suggests that, in order for genuine philosophy to become relevant, i.e., in order for the possibility of genuine liberation to emerge, an occurrence that shakes the complacency and self-certainty of the prisoners must first take place. His admission, however, that philosophy is powerless in the ontic realm deserves our attention, because it brings under new light the second stage of the allegory, namely the failed liberation. Heidegger lingers on Plato's claim that the philosopher liberator will be mocked by the prisoners and might even be killed when he returns to the cave. Furthermore, he draws an explicit link between the impotence of philosophy and the possibility of being killed: "That the philosopher is delivered over to death in the cave means that philosophy is powerless within the region of prevailing self-evidences. Only in so far as these themselves change can philosophy have its say."71 Heidegger suggests that the remark about the death of the philosopher should not be read as a reference to the physical death of Socrates, the historical figure. He rather claims that death marks the fatal compromise of philosophy when applied to the public realm. "The killing consists in the fact that the philosopher and his questioning are suddenly transferred into the language of the cave dwellers."72 Heidegger's point is profoundly anti-Socratic. If Socrates is this thinker who took the risk of ridiculing himself and even of dying with the aim of bringing philosophical thinking to the public sphere, Heidegger expresses his complete disregard for it. If philosophy is to remain true to itself, it must resist the public sphere. As he says, "it belongs to the essence of the philosopher that he is solitary [...]. He is all the more solitary because in the cave he
third stage of the allegory, I have suggested that at that time Heidegger understand philosophic questioning as the pinnacle of human existence, i.e., as the point of view that opens up Being without close it off. But after raising doctrine to the highest of ranks in his interpretation of the third phase of the allegory, he makes some quite surprising claims in his discussion of the fourth stage. The about striking one is that, despite its liberating potential, philosophy is powerless when it comes to shaking the certainties of the cave - prisoners. 68 Heidegger, The Essence of Truth, 7. 69 Heidegger, The Essence of Truth, 52. 70 Heidegger, " The Self - Assertion of the German University, " 473 - 475. 26 SOFIA PHILOSOPHICAL REVIEW Heidegger propose that, in order for genuine philosophy to become relevant, i.e., in club for the possibility of genuine liberation to emerge, an happening that shakes the complacency and self - certainty of the prisoner must first take place. His admission, however, that doctrine is powerless in the ontic realm deserves our attention, because it brings under new light the second stage of the allegory, namely the failed liberation. Heidegger lingers on Plato's claim that the philosopher liberator will be mocked by the prisoners and might even be killed when he returns to the cave. Furthermore, he draws an denotative connection between the impotence of doctrine and the hypothesis of being killed: " That the philosopher is delivered over to death in the cave means that doctrine is powerless within the region of predominate self - evidences. Only in therefore far as these themselves change can philosophy have its say. "71 Heidegger suggests that the remark about the death of the philosopher should not be read as a reference to the physical death of Socrates, the historical figure. He preferably claims that end punctuate the fatal compromise of philosophy when applied to the public realm. " The killing consist in the fact that the philosopher and his questioning are suddenly transferred into the language of the cave inhabitant. "72 Heidegger's point is profoundly anti - Socratic. If Socrates is this thinker who take the risk of ridiculing himself and even of fail with the aim of bringing philosophical thinking to the public sphere, Heidegger expresses his accomplished disregard for it. If philosophy is to stay true to itself, it must protest the public sphere. As he says, " it belongs to the essence of the philosopher that he is solitary [... ]. He is all the more lone because in the cave he
 thlrd stage of the allegorn, I have suggestgd that et that time Hekdegger understands philosopiicao quewtioning as the pinnacue of humwn existwnce, u.e., as the standpoikc thaf opeus up Being withput closinc it off. But axtdr raising philosophy to the highest jf rankx ln his interprgtatipg of nht third stage of the allegory, he jakes smme rather sutprising claims in his disfusslon of the fourth dtage. The mist frriking one ks that, despite its ligerating potential, philosophy ir powzrless when ir clkes to shakmng thv certainties of the wave-prixoners. 68 Heidegner, Tie Ewsence of Truth, 7. 69 Heivegger, The Essence os Truth, 52. 70 Hzidegger, "The Self-Asseetuon ox tha Gefnan Unjvxrsjty," 473-475. 26 DOFMA PHILOSOPGICAL REVIEQ Heidegger suggestx eyat, in order ror geguyne philosophy to become relevant, i.e., in orser for the possibility of genuine liberatioj to emerde, an occurrence that shakes the complacency and velf-cxrgaiubn of rhf prisoners must first take place. His admissijh, noeever, that phijosophy is loaetjess in the ovtic rzzlj deserves our attfntion, fecauwe it briggs inder new light the second wtage of the qllegory, namely thz failed libzratiom. Heicegger lingers on Plato'r clzim that thf philosolfer liberator wiul ne kocked by the prisoners anq might eten bz killed whem he rqturns to hhe cave. Furthermore, he fraws at explicit link between the impotence of 'iilosophy and tve iossibilicy of neing killed: "Thwt the philosokher is dzliverdd over to death mn the cave ieans that phhposophy is pmwerless wityin rhe regkun of prevailimg self-evpdtnces. Only in so far as thesc theoaelves change ccu khulosophy have ots sar."71 Jemdeggqs suggests tvat ghe temary about the aeatn of the philosopher shohld not be read as a referenxe to thq physical desth of Socrates, tht histmriral fiburg. He rather claims that death mzrks the vatwl compromisq of philosophy chen applied to the public realm. "The kiloing consists in jhe fact that the phikpsopher and his zuestionitg are suddenly tranwferred into the kanguage of the cave swelless."72 Heldegger's point is profoundly anti-Socratic. If Socrates is this thinker who took vhq risk of rjdiciling hnmszlf and evei uf dying with thv aim of bringing philosophical vhinking tm che public sphere, Heidegger ecpfesses his cooplete disregard for it. Jf philoxophy is to remain true to itsekf, it must resist the punlic spheee. As he saja, "mt belongs to the esxence mf thw philowophcr that he is rolotwry [...]. He id alk che more solitary because in the xave hw
third stage of the allegory, I have at time Heidegger philosophical questioning as i.e., the standpoint that up Being without it off. But after raising philosophy the highest of ranks in his interpretation of the third stage of the he makes some rather surprising claims in his discussion of the fourth stage. most one that, its liberating potential, philosophy is powerless when it comes to shaking the certainties of the cave-prisoners. Heidegger, The Essence of Truth, 7. 69 Heidegger, Essence of Truth, 52. Heidegger, "The Self-Assertion of the University," 26 SOFIA REVIEW suggests in order for philosophy to become relevant, i.e., in order for the possibility of genuine liberation to emerge, an occurrence shakes the self-certainty of prisoners first place. His admission, philosophy is powerless in the ontic attention, because it brings under new light the stage of allegory, namely the failed liberation. Heidegger on Plato's claim that the philosopher liberator will mocked by the prisoners and might even be killed when he returns to the cave. draws an explicit link the impotence of and possibility being "That the is delivered over to death in the cave means that philosophy powerless within the region of prevailing self-evidences. Only in so these change can philosophy its say."71 Heidegger suggests the about the death of should be reference the death of Socrates, the figure. He rather claims that marks the fatal compromise the public realm. "The killing consists in the that the philosopher and his questioning are transferred into the language of the cave dwellers."72 Heidegger's point is profoundly If Socrates thinker who took the risk of ridiculing himself even of dying with aim of bringing philosophical thinking to the public sphere, expresses complete disregard it. If philosophy to remain true itself, it must public sphere. he "it essence of the philosopher that he solitary He is all the more because cave he
 third stage of the allegory, I hAve suggestEd thaT at ThaT tIme HEideGger understandS PhilOsophical questioning as The piNnACle oF HuMan exIstence, I.E., aS THe sTaNdPoiNt THaT openS up being wiThout closiNg iT oFf. But after raISiNg philosopHy tO the highest oF raNks in hIs IntERpretAtiOn of tHe thirD Stage oF the allegOrY, He makeS Some ratHER sUrprIsing claims in his dIScUSsion of the fourTh stagE. THE mOST stRikIng one is thAt, DespiTE its libERaTING poTEntial, philosoPhy is powerlESs wHen it cOmEs tO ShakinG the cErTAinTies of the caVe-prIsoners. 68 HeIdeggeR, the EsseNCe of TruTh, 7. 69 HeidEggEr, THe EsSEnCe Of TRuTH, 52. 70 HeIDeGgeR, "the self-AsseRtIoN of thE GerMAN uNiveRsiTy," 473-475. 26 SOfIA PHiLOSOPHICAL REvIEw HeiDEggEr sugGests That, In Order For genUine pHiLosophy to become ReleVant, i.e., in oRdeR fOr tHe PossiBIlity oF geNuiNe liberAtion to EMerGe, AN OCcUrrence that shakes tHe COMpLacency aNd self-CErTaINty of the PrIsoNers MUSt firSt taKE pLace. His aDmissiON, hOwEver, thaT pHilosoPhY is PowErlesS In thE ontic Realm desErves OUr attention, becAUse it brings unDEr NEW lIGht tHe sEcond stage oF the ALlegOry, nAMeLy tHE failEd libErATiON. Heidegger lingers on plAto's clAim thAt the philosopHer liberatOR WIll be mocKed bY ThE Prisoners and miGht evEn be killed WHen he retUrns tO the cave. furthermoRE, He draws aN exPliCit LinK BEtWeen the impoteNCE of pHiLosophy And The possIbiLitY of BeiNg Killed: "ThaT the philOsOpHeR iS deLiverED over to dEaTh iN tHe cAve meANs that PhiloSophY iS pOWerLess witHIn THE regIoN oF preVaiLiNg selF-eviDEncEs. Only iN so far as tHesE ThemSeLvEs changE can philosophY hAve its say."71 HEiDegGer sugGESts that tHe remark about the death of THe philoSopHer shOuld Not be read As a RefereNce TO the phYsical Death Of socRATes, thE HIsTorIcAl figure. He RATheR claiMs That Death maRks the fatal compromISe oF philosophy whEn aPpliED To The PUbLIc rEaLM. "ThE KIlling consists iN the fact thAt THe PhilosopheR And HiS questiOning arE suddENly tranSferred inTo the langUaGe of THE caVe dwellers."72 heideggeR's point is PRofouNDlY anti-socRatic. IF SOcrAtes iS this tHInkEr who Took thE rIsk of rIdicuLiNg himselF and even of dying with the aIm of brInginG phIlosophicAl tHInkIng to the pUbliC sphere, HeiDegGer ExpreSseS His coMpleTE dIsrEGard fOr it. iF philosopHY iS to REMaIn true to itsELF, It mUst reSisT The pubLic sPhere. As he says, "it beLOngs to the essenCe of THE phIloSOpheR tHat he is solitarY [...]. He Is ALL the more SoLitary becauSe in the cAvE He
 third stage of the allego ry, I have  sugg est edth at a t th at time Heideg g er u nderstands philosophic al qu es t ioni n gas th e pinna c le o f h um an  ex is t en ce, i .e. , as th e standpoi ntth at opens upB ei ng without  cl osing it off . B ut aft er  ra i singphi losop hy tot he hig hest of r an k s in h i s inter p r et atio n of the third st a ge of the allegor y, hema k es s ome  ra ther surpr is ing c l aims in hi s d isc u ssion of thefourth stag e . T he mos tstr i king o ne is  t h at,  despite it s li beratingpotent i al, phi l osophyis pow erl ess  whe n  i tcom es tos ha kin g  th e certai nt ie s ofthec a v e -pri son ers.  68 H eidegger, The  Es senc e  of  Trut h, 7.  69He idegg er, Th e Ess en ce of Truth, 52 . 70  Heidegge r,"T heSe lf-As s ertion  of  th e Germa n Unive r sit y, " 4 73 -475. 26 SOFIA PHI LO S O PH ICAL REV IEW He i de gg e r sugges ts  th at,i n  orde r fo r  g enuine p hiloso p hy  t o becom ereleva nt , i .e. , ino rder  for t he possi bilit y  of genuine li b eration to em e rg e ,  a n  occ urr ence that s hake s  the  com p la cen c y and  self -c e rt a inty of the prisone rs  mustfirst  take place.His admiss i o n , howeve r, t h at philosophy ispower less in th e  ontic r ealmdeserves  our atte n t ion, bec aus e i t b rin g s  u nder new ligh t these cond st age  of the  al leg ory , n am ely the f ailed li be ra ti on . H eideg g er linge rs  on  P lat o's c l aim th at th e ph il os o phe r liber a to r will  b emock edby  thepris o ner s and m ight even  be kill ed  w hen hereturns to th ecave. Furt he rmo re, he d raws anexplicit link between t h e impot enc e ofphil osophy an d t he pos sib i lity o f bein g kil le d:" T hat t h e  p hil os opher is d e l ive red o ve r to  deathin the cave meanst hat  philosophy i s p ower l e ss  wi t hi n  th er egi o n  of prevailingself-evide nc e s.  Only in s o  fa ras thes e thems elves changecan philo sophy hav eitss a y." 71 Heidegg er sugge sts thatt he re m ar k abo utthe de at h o f the  philo s oph er sh ould n ot  be re ad as  a  referen ce to the physical deat h of S ocrat es,  the hist ori c alfigure. H e ra ther claim s t hat  deat h m a rks t he f a ta l c o mprom iseo f philoso p hy  wh e n  a pplied to t h e pub lic r eal m . "The  kil ling consists int he fact that t he p h i los oph e r an dhis questionin g a re s uddenlytr ansferred i nto thela n guage  of th e cave  dwelle r s ." 7 2 Heid egge r's  point is  pr of o undly a nt i- S ocrati c. I fSocrat es ist hist h inker who took t he ri s k  of r i dic uling  h imselfa nd e ven of dyi ng with the  aim o f br ingin g philo so phical  th in king to th e  public s phere , Heide gg er e xpr esseshisc o mplet e di sr ega rd for it . If ph il o sop hy i s tore main  true toi tself, i t m u st resi st  th e public sp h e re. As hesay s, "i t belongs to thee ss e nce o f thephilos opher t h athe  is sol ita r y  [...]. H e is allt hemo re s olitarybe caus einth e cave he
 third_stage of_the allegory, I have_suggested that_at_that time_Heidegger_understands philosophical questioning_as the pinnacle_of human existence, i.e.,_as the standpoint_that_opens up Being without closing it off. But after raising philosophy to the highest_of_ranks in_his_interpretation_of the third stage of_the allegory, he makes some_rather surprising_claims in his discussion of the fourth stage._The_most striking one_is that, despite its liberating potential, philosophy is powerless_when it comes to shaking the_certainties of the_cave-prisoners._68_Heidegger, The Essence of_Truth, 7. 69 Heidegger, The Essence_of Truth, 52. 70 Heidegger, "The_Self-Assertion of the German University," 473-475. 26_SOFIA PHILOSOPHICAL REVIEW Heidegger suggests that,_in order for genuine philosophy_to become_relevant, i.e., in order for_the possibility of_genuine liberation_to emerge, an_occurrence that shakes the complacency and_self-certainty of the_prisoners must first take place. His_admission,_however, that philosophy_is_powerless_in the_ontic realm deserves_our_attention, because_it_brings under new light the second_stage_of the allegory, namely the failed liberation._Heidegger lingers on Plato's_claim_that the philosopher liberator_will be mocked by the_prisoners and might even be killed_when he_returns to_the cave. Furthermore, he draws an explicit link between the impotence_of philosophy and the possibility of_being killed: "That the_philosopher is_delivered_over to death_in_the cave_means that philosophy is powerless within the_region of_prevailing self-evidences. Only in so far_as these themselves change_can_philosophy have its say."71 Heidegger suggests_that the remark about the death_of the philosopher should not_be_read_as a reference to the_physical death of Socrates, the historical_figure. He rather_claims that death marks the fatal compromise_of_philosophy when applied to the public_realm._"The killing consists in the fact_that_the_philosopher and his questioning are_suddenly transferred into the language of_the cave dwellers."72 Heidegger's point is profoundly anti-Socratic. If_Socrates is this_thinker who took the risk_of_ridiculing_himself and even of dying with the aim of bringing_philosophical thinking_to the public_sphere, Heidegger expresses his complete disregard for it. If philosophy_is to remain true to itself, it_must resist the public sphere. As he says, "it belongs to_the essence of the philosopher that he is_solitary [...]. He is all the more_solitary because in the_cave_he