-5. THE POLITICAL IMPLICATIONS OF HEIDEGGER'S READING OF THE ALLEGORY OF THE CAVE 11 Heidegger does not go on to work out in full detail what the demands of the day are. He does, however, indicate that the allegory of the cave is a story about the awakening of the historical essence of human existence, which is at the present suffocated.14 As it is well known, Heidegger has a peculiar understanding of the words "essence" and "existence." Already in Being and Time, he suggests that "the 'essence' of Dasein lies in existence."15 One has to be attentive to the fact that Heidegger puts the word "essence" in inverted commas, thus expressing his discomfort with this philosophically laden term. Heidegger's determination to challenge the traditional understanding of essence as essentia becomes clearer when one focuses on his understanding of existence. Existence for Heidegger is irreducible to mere presence; it is not something that all beings share. "Existence" is a term that Heidegger reserves for human beings only, as it names an ek-stasis, i.e., the stepping out of oneself toward Being. When Heidegger suggests, therefore, that human essence is at the present suffocated, what he is tacitly saying is that human existence - qua ek-stasis - is under threat. The underlying danger necessitating a return to Greek thinking comes to a sharper relief in Heidegger's 1932 summer course The Beginning of Western Philosophy. In the second part of this course, entitled "Interposed Considerations," he attempts to give a more elaborate justification of the need to go back to the Greeks. He does so by drawing an analogy between the current state of humanity and a wanderer in an arid land who is about to die from thirst due to her distance from the source that she last drew water from.16 To better understand the implications of Heidegger's story of the wanderer, one must first examine what he means by the threat of dying from thirst. As we have indicated, the wanderer symbolizes humanity.17 14 Ibid., 45, 59. 15 Martin Heidegger, Being and Time, trans. John Macquarrie and Edward Robinson (Oxford: Blackwell Publishing, 2009), 68. 16 Martin Heidegger, The Beginning of Western Philosophy, trans. Richard Rojcewicz (Bloomington: Indiana University Press, 2015), 31 f. 17 Heidegger's story of the wanderer
-5. THE POLITICAL IMPLICATIONS OF HEIDEGGER'S READING OF THE ALLEGORY OF THE CAVE 11 Heidegger does not go on to make out in wide detail what the demands of the day are. He does, however, argue that the allegory of the cave is a story about the awakening of the diachronic effect of human existence, which is at the present suffocated.14 As it is well known, Heidegger has a peculiar reason of the words " essence " and " being. " Already in Being and Time, he suggests that " the' essence' of Dasein lies in existence. "15 One accept to be attentive to the fact that Heidegger puts the son " essence " in inverted commas, thus express his discomfort with this philosophically laden term. Heidegger's determination to challenge the traditional understanding of essence as essentia becomes clean when one focuses on his understanding of existence. Existence for Heidegger is irreducible to mere bearing; it is not something that all being share. " Existence " is a term that Heidegger reserves for human beings only, as it names an ek - stasis, i.e., the stepping out of oneself toward Being. When Heidegger suggests, therefore, that human essence is at the present suffocated, what he is tacitly say is that human existence - qua ek - stasis - is under threat. The fundamental risk necessitate a return to Greek thinking comes to a abrupt relief in Heidegger's 1932 summer course The Beginning of Western Philosophy. In the second part of this course, ennoble " Interposed Considerations, " he attempts to give a more elaborate justification of the need to go back to the Greeks. He does then by drawing an analogy between the current state of humanity and a spider in an arid land who is about to fail from thirst due to her distance from the source that she last drew water from.16 To better understand the implication of Heidegger's story of the wanderer, one must first examine what he means by the threat of dying from thirst. As we have argue, the wanderer symbolize humanity.17 14 Ibid. , 45, 59. 15 Martin Heidegger, Being and Time, trans. John Macquarrie and Edward Robinson (Oxford: Blackwell Publishing, 2009), 68. 16 Martin Heidegger, The Beginning of Western Philosophy, trans. Richard Rojcewicz (Bloomington: Indiana University Press, 2015), 31 f. 17 Heidegger's story of the spider
-5. THF POLITICAL IMPLICATIONS OF HEIDEGGER'S TEQDING MF THE ALLEGORH OF THE CAVE 11 Heidegger doed bot gi on to work out in fuul detail what thw denqnds of thx day arc. He sles, koxever, indicate jhat the allagory of the cdvd ns a story about the awakening of thq histotifal essence of humsg exjstence, which is at the present surfocatev.14 As it is well known, Heidegger has a peckliag understanding of the words "gasegxe" and "existdnce." Already in Being znd Time, he suggests that "the 'ersencz' of Dasein lues hn existencx."15 One ras to be atbvntive do the gact that Heidcgger purs the word "essence" ii inverted commas, thos expresshny his discomfort with tyis pvilovophkxaluy maven term. Jeivegger's detsrmination ro challenge the trsdynoonal undersfandind jf essence as essentia becomes clearer fheh one focuses on his uneerstanding of existejce. Existqnce for Heidegger is irreducible to mere presenca; it ms nou wometfunh that all beings share. "Existence" is a term trzt Hvidegger reserves for human nelnbf only, as it vames ch sk-stasis, i.e., the stfpping jut od oneself towsrd Being. When Heidegger sutgests, thereyorw, that human essenee is at the prexent xuffocated, what he is tccitly saying is hhat humah existence - qua dk-snasiv - is under threat. The undqrlying denger necessktatong a weturn to Hreek thinking comes to w shatper ralief in Hfidegger's 1932 summer course The Bejmnning of Wesjert Pvilosophv. In tme second part jf this course, entitlzd "Intdrposed Cohsideravions," he attqmpts to give w more elabocate justyficqtiob of thd need to go bavk to the Greeks. He does so by drawinn an xhalogy between cke current state pf fumwnpty agg a wanderer in xn xtid lxnd who is cbuut yo die from thirst dge tk her distance frok bhe sourcg that shq last drew wster from.16 To betteg undxrstanv the ompjications of Heidegger's story kf the wajdever, one must sirsb exwmine what he means by the threat of dying from tiirst. As we have indicared, the wanderer syknolizes humaiity.17 14 Ybid., 45, 59. 15 Mdrtin Heidegger, Beint and Time, trans. Mohn Macquarrie and Edsard Rmbinsln (Oxford: Blackwell Publishing, 2009), 68. 16 Martin Heidegger, The Beginning of Westeen Philosophy, trana. Rivhard Rjlcewicz (Bloloington: Indiana Lniversity Press, 2015), 31 f. 17 Heidegger's story ox che wanderer
-5. THE POLITICAL IMPLICATIONS OF HEIDEGGER'S READING ALLEGORY THE CAVE Heidegger does not in detail what the of the day He does, however, indicate that the of the cave is a story about the awakening of the historical essence human existence, which is at the present suffocated.14 As it is well known, has peculiar of words "essence" and "existence." Already in Being and Time, he suggests that "the 'essence' of Dasein in existence."15 One has to be attentive to fact that Heidegger puts word "essence" in inverted commas, expressing discomfort with philosophically term. determination to challenge traditional understanding of essence as essentia becomes clearer when one focuses on his understanding of existence. Existence Heidegger is mere presence; is something all beings share. a term that Heidegger reserves for as it names an ek-stasis, i.e., the stepping of oneself Being. When Heidegger suggests, therefore, that essence is at the present suffocated, what he tacitly saying is that human existence - qua ek-stasis - is under threat. The underlying a return to Greek comes to a relief Heidegger's summer The Beginning Western Philosophy. In the second part of this course, entitled "Interposed he attempts to give a more elaborate justification of the go to the Greeks. does so by drawing analogy the current state of a in who about die from thirst due her distance from the source she last drew water implications of Heidegger's story of the wanderer, one first examine what he means by the of dying from thirst. As we have indicated, the wanderer symbolizes humanity.17 Ibid., 45, Martin Heidegger, Being and Time, trans. John Macquarrie Edward Robinson (Oxford: Blackwell 2009), 68. 16 Martin Heidegger, The Beginning of Western trans. Rojcewicz (Bloomington: University Press, 2015), f. 17 Heidegger's of the wanderer
-5. THE POLITICAL IMPLICATIONS Of HEIDEGGER's READiNG oF ThE aLLEgORY oF THE CAVE 11 HeideGGer dOes not go on to work out in fUll deTaIL whaT ThE demaNds of thE DaY ARe. HE dOeS, hoWeVEr, IndicAte That the Allegory of The CaVe is a story abOUt The awakeniNg oF the historicAl eSsence Of HumAN exisTenCe, whiCh is at THe presEnt suffocAtED.14 As it iS Well knoWN, heIdegGer has a peculiar unDErSTanding of the woRds "essEnCE" aND "ExiSteNce." Already In being ANd Time, hE SuGGESts THat "the 'essence' Of Dasein lieS In eXistenCe."15 one HAs to be AttenTiVE to The fact that heidEgger puts The worD "Essence" IN invertEd commAs, tHus ExprESsInG hiS dIScoMFoRt wITh tHis philoSoPhIcallY ladEN TERm. HeIdeGger'S deteRmination to chAllEnge THe tRaditIonal UndeRsTandiNg of esSence As Essentia becomes CleaRer when onE foCuSes On His unDErstanDinG of ExistenCe. ExistENce FoR hEIdEgger is irreducible To MERe Presence; It is noT SoMeTHing that AlL beIngs SHAre. "ExIsteNCe" Is a term tHat HeiDEgGeR reservEs For humAn BeiNgs Only, aS It naMes an eK-stasis, i.E., the sTEpping out of oneSElf toward BeinG. whEN heIDeggEr sUggests, therEforE, That HumaN EsSenCE is at The prEsENt SUffocated, what he is taCiTly sayIng is That human exisTence - qua ek-STASis - is undEr thREaT. the underlying dAnger NecessitatINg a returN to GrEek thinkIng comes tO A Sharper rEliEf iN HeIdeGGEr'S 1932 summer course tHE BegInNing of WEstErn PhilOsoPhy. in tHe sEcOnd part of This courSe, EnTiTlEd "INterpOSed ConsiDeRatIoNs," hE atteMPts to gIve a mOre eLaBoRAte JustifiCAtION of tHe NeEd to Go bAcK to thE GreEKs. HE does so By drawing An aNAlogY bEtWeen the Current state oF hUmanity and A wAndErer in AN Arid land Who is about to die from thirST due to hEr dIstanCe frOm the sourCe tHat she LasT Drew waTer froM.16 To beTtEr uNDErstaND ThE imPlIcations of hEIdeGger's StOry oF the wanDerer, one must first eXAmiNe what he means By tHe thREAt Of dYInG FroM tHIrsT. aS we have indicateD, the wanderEr SYmBolizes humANitY.17 14 IBid., 45, 59. 15 MartIn HeideGger, BEIng and TIme, trans. JOhn MacquaRrIe anD eDwaRd Robinson (oxford: BlAckwell PuBLishiNG, 2009), 68. 16 MArtin heiDegger, thE BeGinniNg of WeSTerN PhilOsophy, TrAns. RicHard ROjCewicz (BlOomington: Indiana UniversIty PreSs, 2015), 31 f. 17 HeIdeGger's storY of THe wAnderer
-5. THE POLITICAL IMPLICAT IONS OF HE IDEGG ER' S R EA DING  OFTHE ALLEGORY O F  THE  CAVE 11 Heidegger doe s not  g o  ont oworkout inf ul l det ai lwha tt he  dema nds  of the  day are.Hedo es, however, in dicate tha t t he allegoryofthe ca ve  is a sto ryabout  the a w akenin g of thehi s torica l  essenc e of  hum an existence, whi c hi s at the prese nt suf fo c at e d .14  As  it is wel lknown ,  Heideg g er h a s a peculiar unde rstanding o f  th e word s"es s ence"and " ex i ste nce." Alrea dy i n Being a nd Tim e , he su g gests t hat "t he'es senc e 'of  Da se i n l i es  in exi stence." 15  O ne ha s to b e atte nti ve t o the  fact that He ide gger put s the  word  "es se nce"in inv erted  c ommas, thus exp ress ing his d isc om for twitht his ph ilo sop hically  ladent erm .H e i de gger's determinati on t ochalleng e thet ra di t ional un de rst andi n g  of e ssen c eas essen tia be c om es  cleare rwhen o ne  fo cus es on hisunders tandingof ex i stence. Existe n ce for Heideg g er i si rred uci ble to mere  pre s ence ; it is  no t  some thing  t h at all beings share. " Ex istenc e" is  a term thatHeideggerr e s erves fo r hu m an beings only, a s itnames an e k -stasis,  i.e. , the st epping ou t of onese lftow ard  Be i n g.  When Heidegg e r  sug ge sts, th ere fore, t hat  hu man  es se nce is at  the pre se nt  s uf foc ated, what heis  ta ci tly  sayi n g is t hat h uman  e xi s ten ce - qu a  e k - stas is  -  isund er  thre at.T heunderly ing dange r n e cess it at ing a r eturn to Gree kthinking c om esto a s h a rper rel ief in Heidegger's 1932 summercou rse T he B eginningofWester n P h ilosop hy. In  these con d parto f  t his  c ourse, ent i t led  "Int er pose d Consi derations," he att e mpt s to give a m ore  ela b o ra tej us t ifi ca t ion o f the need to g o back toth e  G reeks. Hed oes  s o by dr awing a n ana l ogy bet ween thecurrent s ta te o f hum anity anda wander er in ana rid l a nd  whoisaboutto  di e fro m thir s t d ue to  her d is tancefromth e source  that she last drew wat er fro m.16Tobetter un der s tan d the imp lica tions of H eid egg er'ssto r y ofthew an der e r, on e mu s t first e x am ine w ha t he meansb y the  thre ato f dyin g fr om thirst. As weh ave indicated,  the w and ere r  sym bo lizes humanity .17  1 4 Ibid., 4 5,  59. 15 Mar tin Heid eg g er, B eing a nd Tim e, tran s .  J o hn Mac quar rie  and Edwa rdRo b inson ( Ox fo r d: Bla ckwe ll  Publi shing, 2009 ) ,  68. 16 Martin H eideg g e r, Th e  Be ginni ng  of Wes t ernPhilosophy , trans. Ri chardRojc ewicz  (Bloom in gton:Ind ia na Univers i ty Press,  2015 ), 31 f .17 H eid egger' s st o r y ofthewa nde rer
-5. THE_POLITICAL IMPLICATIONS_OF HEIDEGGER'S READING OF_THE ALLEGORY_OF_THE CAVE_11_Heidegger does not_go on to_work out in full_detail what the_demands_of the day are. He does, however, indicate that the allegory of the cave_is_a story_about_the_awakening of the historical essence_of human existence, which is_at the_present suffocated.14 As it is well known, Heidegger_has_a peculiar understanding_of the words "essence" and "existence." Already in Being_and Time, he suggests that "the_'essence' of Dasein_lies_in_existence."15 One has to_be attentive to the fact that_Heidegger puts the word "essence" in_inverted commas, thus expressing his discomfort with_this philosophically laden term. Heidegger's determination_to challenge the traditional understanding_of essence_as essentia becomes clearer when_one focuses on_his understanding_of existence. Existence_for Heidegger is irreducible to mere_presence; it is_not something that all beings share._"Existence"_is a term_that_Heidegger_reserves for_human beings only,_as_it names_an_ek-stasis, i.e., the stepping out of_oneself_toward Being. When Heidegger suggests, therefore, that_human essence is at_the_present suffocated, what he_is tacitly saying is that_human existence - qua ek-stasis -_is under_threat. The_underlying danger necessitating a return to Greek thinking comes to a_sharper relief in Heidegger's 1932 summer_course The Beginning of_Western Philosophy._In_the second part_of_this course,_entitled "Interposed Considerations," he attempts to give_a more_elaborate justification of the need to_go back to the_Greeks._He does so by drawing an_analogy between the current state of_humanity and a wanderer in_an_arid_land who is about to_die from thirst due to her_distance from the_source that she last drew water from.16_To_better understand the implications of Heidegger's_story_of the wanderer, one must first_examine_what_he means by the threat_of dying from thirst. As we_have indicated, the wanderer symbolizes humanity.17 14 Ibid., 45,_59. 15 Martin_Heidegger, Being and Time, trans._John_Macquarrie_and Edward Robinson (Oxford: Blackwell Publishing, 2009), 68. 16 Martin_Heidegger, The_Beginning of Western_Philosophy, trans. Richard Rojcewicz (Bloomington: Indiana University Press, 2015), 31_f. 17 Heidegger's story of the wanderer