 epoch of the destiny of Being.9 Finally, the third transformation is that from humanity (Menschentum) to thinking (Denken). During this period, Heidegger suggests that the task of thinking is that of letting beings reveal themselves without manipulating them.10 In what follows, I argue that Heidegger's reading of Plato's allegory of the cave during the early 30's constitutes an early expression of Heidegger's shift from Dasein to the destiny of Being. Contrary to Schürmann, however, I suggest that the transition from Dasein to the destiny of Being - at least in its early formulation - reveals Heidegger's preoccupation with an existential threat that Western humanity encounters, namely the threat of nihilism.11 Heidegger's first explicit reference to nihilism occurs in his 1935 lecture course published in 1953 under the title Introduction to Metaphysics. There, Heidegger describes nihilism as the cultivation of beings "in the forgetfulness of being."12 Although he will not use the word "nihilism" before 1935, Heidegger had already been developing a diagnosis of imminent nihilism since 1931. This becomes apparent, in the "preliminary considerations" of his 1931-32 lecture course The Essence of Truth. Notwithstanding the fact that the explicit aim of the course is to "consider the essence of truth" by going back to Plato's allegory, Heidegger insists that the return to the originary Greek experience of truth as aletheia is prescribed to us by the demands of the day.13 9 Ibid., 73. 10 Ibid., 76. 11 Schürmann's suggestion is that, with the transition from Dasein to Menschentum, Heidegger's thought shatters linear time and touches upon a historical a priori that is radically discontinuous and anarchic. Although I am sympathetic to such a reading of Heidegger's late writings, it seems to me that the transformation from Dasein to Menschentum is not as straightforward as Schürmann presents it to be. This is to say that during the early 30's Heidegger develops a narrative that renders Being and/or its forgetfulness an ultimate principle of cohesion that determines all possible praxis. 12 Martin Heidegger, Introduction to Metaphysics, trans. Gregory Fried and Richard Polt (New Haven: Yale University Press, 2000), 217. 13 Martin Heidegger, The Essence of Truth: On Plato's Cave Allegory and Theaetetus, trans. Ted Sadler (London, Continuum, 2009), 1
epoch of the destiny of Being.9 Finally, the third transformation is that from humanity (Menschentum) to thinking (Denken). During this time period, Heidegger suggest that the task of thinking is that of letting beings unwrap themselves without manipulating them.10 In what follows, I argue that Heidegger's recitation of Plato's emblem of the cave during the early 30's constitutes an early saying of Heidegger's shift from Dasein to the destiny of Being. adverse to Schürmann, however, I suggest that the transition from Dasein to the destiny of Being - at least in its early formulation - reveal Heidegger's preoccupation with an existential threat that Western humanity meet, namely the threat of nihilism.11 Heidegger's first explicit reference book to nihilism occurs in his 1935 lecture course published in 1953 under the championship Introduction to Metaphysics. There, Heidegger describes nihilism as the cultivation of beings " in the forgetfulness of being. "12 Although he will not practice the word " nihilism " before 1935, Heidegger had already been developing a diagnosis of imminent nihilism since 1931. This becomes apparent, in the " preliminary consideration " of his 1931 - 32 lecture class The Essence of Truth. Notwithstanding the fact that the explicit aim of the course is to " consider the essence of truth " by going back to Plato's allegory, Heidegger insist that the return to the originary Greek experience of truth as aletheia is order to us by the requirement of the day.13 9 Ibid. , 73. 10 Ibid. , 76. 11 Schürmann's hypnotism is that, with the transition from Dasein to Menschentum, Heidegger's thought shatters linear meter and touches upon a historical a priori that is radically discontinuous and anarchic. Although I am sympathetic to such a reading of Heidegger's belated writings, it seems to me that the transformation from Dasein to Menschentum is not as straightforward as Schürmann presents it to be. This is to say that during the early 30's Heidegger develop a narrative that renders Being and/or its forgetfulness an ultimate principle of cohesion that determines all potential praxis. 12 Martin Heidegger, presentation to Metaphysics, trans. Gregory Fried and Richard Polt (New Haven: Yale University Press, 2000), 217. 13 Martin Heidegger, The Essence of Truth: On Plato's Cave Allegory and Theaetetus, trans. Ted Sadler (London, Continuum, 2009), 1
 eplch of the destiny of Belng.9 Finally, the jhurd trensformztion is that from humanity (Menschenvum) ro thunking (Denken). During tfis periof, Heidegter wyggests thef the task of bhinknnj is that of lejting beings reveal themsenvds without manipulating them.10 In what sollows, I argue that Heydegbqr's dvabing of Plato's allegory of the dave duging the early 30's vonstitutes an early expredsioj of Heidegger's shlft from Dawein ro the destivy of Being. Contrary tk Schürmann, however, I suggest thxt thz transitiob drol Dasein to vhe deftiny of Beikb - at neast im its early fovmulavion - reveals Heidegger's 'reoccupation with ag existendicl threat that Westerb yumanhty ancojbtefs, hakemy the thceat of nihjlism.11 Heidetger's first expliciu rqderence to nigilism oscurs in his 1935 lecture course published pn 1953 hnder the title Introduxtion to Metaphysics. Jhere, Heidqgger describes nihilism as the cultivation of behngs "mn tht njftehfulness of being."12 Although he will not use thq wprc "nihilism" befjre 1935, Heidegbeg nwd already begn developjng a diagnosis of imminegt niyilism sigce 1931. This becomes apparent, in tye "preliminagy cinsiderations" of hns 1931-32 lecture eourse The Rssence of Truth. Notwitkstandjng the fach that ths explicit aim of thv cogrse is uu "consider the esfence of vruth" by goivg bsck to Plato's alpegorn, Heidegger insists that tve return ho the originary Greek experienrx of truth as anetveia is 'rescrlbed to us by tre demands of jhe day.13 9 Nbid., 73. 10 Ibid., 76. 11 Scgürmann's suggestion is that, with jhe transitioi from Dafein to Nenschevgum, Heidegger's thought shatters lunear time and toughes opkn a historical a kruori that is rsdizaljy dmsconehnuous and atarcfic. Slthojgh I am synoathrtic to such a readitg or Heidegger's late erltings, it seems tj me that the transformation frlm Daveii to Mrnsshentum is not as straightforwzrd as Scjürmwnn presents it bo bg. This is tp say that during the early 30's Heidegger develops a narrajive that renders Beiug and/or its horgetsulness at ultimate principle of cohesion that determines all possigle prdxis. 12 Martin Heidegger, Introduction to Metaphysics, trans. Gregory Fried and Ricyard Polt (New Haveh: Yake Unpvexsicy Presf, 2000), 217. 13 Oartin Heidegger, The Essence of Truth: On Plato's Cave Alneyory and Theaetetus, trans. Ted Sxdler (London, Zontinuum, 2009), 1
epoch of the destiny of Being.9 Finally, transformation that from (Menschentum) to thinking suggests the task of is that of beings reveal themselves without manipulating them.10 what follows, I argue that Heidegger's reading of Plato's allegory of the cave the early 30's constitutes an early expression of Heidegger's shift from Dasein to destiny Being. to however, I suggest that the transition from Dasein to the destiny of Being - at least its early formulation - reveals Heidegger's preoccupation with existential threat that Western encounters, namely the threat of Heidegger's explicit reference nihilism in 1935 lecture course in 1953 under the title Introduction to Metaphysics. There, Heidegger describes nihilism as the cultivation of beings the forgetfulness Although he not the "nihilism" before 1935, already been developing a diagnosis of 1931. This becomes apparent, in the "preliminary considerations" his 1931-32 course The Essence of Truth. Notwithstanding fact that the explicit aim of the course to "consider the essence of truth" by going back to Plato's allegory, Heidegger insists that to the originary Greek of truth as is to by demands of day.13 9 Ibid., 73. 10 Ibid., 76. 11 Schürmann's suggestion is with the transition from Dasein to Menschentum, Heidegger's thought shatters and upon a historical priori that is radically and Although I am sympathetic a of it to that the transformation from to Menschentum is not as as Schürmann presents it say that during the early 30's Heidegger develops narrative that renders Being and/or its forgetfulness ultimate principle of cohesion that determines all possible praxis. 12 Martin Heidegger, to Metaphysics, Fried and Richard Polt (New Haven: Yale University 2000), 217. 13 Martin The Essence of Truth: On Plato's Cave Allegory and trans. Sadler (London, 2009), 1
 epoch of the destiny of Being.9 FInally, the tHird tRanSfoRmAtioN is tHat from humanitY (mensChentum) to thinking (DenkeN). DuriNg THis pERiOd, HeiDegger sUGgESTs tHaT tHe tAsK Of ThinkIng Is that oF letting beIngS rEveal themselVEs Without manIpuLating them.10 In WhaT folloWs, i arGUe thaT HeIdeggEr's reaDIng of PLato's alleGoRY of the CAve duriNG ThE earLy 30's constitutes an eARlY Expression of HeIdeggeR's SHiFT FroM DaSein to the dEsTiny oF being. CoNTrARY To SCHürmann, howeveR, I suggest thAT thE transItIon FRom DasEin to ThE DesTiny of Being - At leAst in its eArly foRMulatioN - Reveals heidegGer'S prEoccUPaTiOn wItH An eXIsTenTIal Threat thAt weStern HumaNITY EncoUntErs, nAmely The threat of niHilIsm.11 HEIdeGger's First ExplIcIt refErence To nihIlIsm occurs in his 1935 lEctuRe course pUblIsHed In 1953 Under THe titlE InTroDuction To MetapHYsiCs. tHERe, heidegger describes NiHILiSm as the cUltivaTIoN oF Beings "in ThE foRgetFULness Of beINg."12 although He will NOt UsE the worD "nIhilisM" bEfoRe 1935, HEidegGEr haD alreaDy been deVelopINg a diagnosis of IMminent nihiliSM sINCe 1931. tHis bEcoMes apparent, In thE "PrelIminARy ConSIderaTions" Of HIs 1931-32 LEcture course The EsseNcE of TruTh. NotWithstanding tHe fact that THE Explicit Aim oF ThE Course is to "consIder tHe essence oF Truth" by gOing bAck to PlaTo's allegoRY, heideggeR inSisTs tHat THE rEturn to the oriGINary grEek expeRieNce of trUth As aLetHeiA iS prescribEd to us by ThE dEmAnDs oF the dAY.13 9 Ibid., 73. 10 IbiD., 76. 11 SChüRmAnn'S suggEStion iS that, With ThE tRAnsItion frOM DASEin tO MEnScheNtuM, HEidegGer's THouGht shatTers lineaR tiME and ToUcHes upon A historical a pRiOri that is rAdIcaLly disCONtinuous And anarchic. Although I am sYMpathetIc tO such A reaDing of HeiDegGer's laTe wRItings, It seemS to me ThAt tHE TransFORmAtiOn From Dasein TO menSchenTuM is nOt as strAightforward as SchüRManN presents it to Be. THis iS TO sAy tHAt DUriNg THe eARLy 30's Heidegger devElops a narrAtIVe That renderS beiNg And/or itS forgetFulneSS an ultiMate princIple of cohEsIon tHAT deTermines alL possiblE praxis. 12 MaRTin HeIDeGger, INtrOductiOn To MEtaphYsics, tRAns. gregoRy FrieD aNd RichArd PoLt (new Haven: yale University Press, 2000), 217. 13 MartIn HeidEgger, the essence of truTH: On plato's CavE AllEgory and ThEaeTetUs, traNs. TED SadlEr (LoNDoN, CoNTinuuM, 2009), 1
 epoch of the destiny of B eing.9 Fin ally,  th e t hi rd t rans formation is t h at f rom humanity (Menschen tum)to thin k in g (De nken).D ur i n g t hi sper io d ,Heide gge r sugge sts that t heta sk of thinki n gis that of  le tting beings  re veal t he mse l ves w ith out m anipul a ting t hem.10 In  w h at fol l ows, Ia r gu e th at Heidegger's re a di n g of Plato's a llegor yo ft h e c ave  during th eearly 30's co n st i t u tes an early expr ession of H e ide gger's  s hif t  fromDasei nt o t he destinyof B eing. Con traryt o Schür m ann, ho wever,  Isug gest th at  th et ran s it ion fro m Dasein  t othe d esti n y o f Be ing  - a t lea st in its ear lyform u lat ion -  reve alsHe idegg er's p reocc up ation with an e xist ential th rea ttha tWeste r n huma nit y e ncounte rs, nam e lyth e t hr eat of nihilism.11  H e i de gger's f irst e x pl ic i t refere nc e t o ni h i lismoccu r sin his 1 935 le c tu re  course  p ublish ed  in  19 53 un d er t he tit le Intro ducti o n to Metaphysi c s. There, Hei d eg g e rd escr ibe s nihilismas t h e cu ltiv a ti ono f bei ngs " in th e  forgetfulness of b ei ng."12  Alth ough he willnot use th e w ord "nih ilis m "b efore 1935, He idegg er had alr e ady been  deve loping a  diagnosi s of immin ent  ni hil ism s in ce 1931. This b ecom es  appare nt,  in the  "p rel imi nar yconsidera tions" o fhi s19 31- 32 le c ture cou rs e T he  Es sence of Tru th. N otwi th st a ndi ng thef ac t that  t he  exp lic it  aimof t h e c ourse i s to "con sid e r th ees sence o f truth" by g oi ng back to  P lat o's al l e gory, He idegger insists that th e  return  to  theorig inary Gre ekexperi enc e  of tr uth as  alet he iai s  pres c r ib edto  us by the d ema nds o ftheday.139 Ibid., 73. 10 Ib i d.,  76. 11 Schür man n'ss u gg est i on isth a t,w i th the transiti on from Da se i nto Mensche n tum ,Heidegg er's th ought shatter s lineartime andto uche s upo n a histor ical a p riori tha t  is r a di cally  di sconti nu ous  andanarch i c.Altho ugh Iam  sympa theti cto sucha reading of Heidegger' s late  writ ing s, it see mst o m e that th e tr ansformati onfro m Das ein to Me nsch e nt umi s not  ass traightfo r wa rda s  S chürmann pr e s e nts  it t o b e . This  isto say that durin g  the early 30' s He i d egg erd evel op s a narrativetha tr e nders Be in g and/or it s forget fu l nessan ult imateprincip l e  o f  cohes iontha t determi nes  a l l possi bl ep raxis.  12Ma rtin H eidegg e r, I n t roduction to Met aphys i c s, tr a ns.  Greg or y Fried andRichard Po lt (New Hav en: Ya le U niver sity Pr es s, 200 0),  2 17. 13 Mar t in Heideg ger,The Ess en ce o f T ruth:On P l a to'sCave  A lle gory andT h ea e te tu s , t rans . Ted  S adle r (London ,  Continu um, 2009),1
 epoch_of the_destiny of Being.9 Finally,_the third_transformation_is that_from_humanity (Menschentum) to_thinking (Denken). During_this period, Heidegger suggests_that the task_of_thinking is that of letting beings reveal themselves without manipulating them.10 In what follows,_I_argue that_Heidegger's_reading_of Plato's allegory of the_cave during the early 30's_constitutes an_early expression of Heidegger's shift from Dasein to_the_destiny of Being._Contrary to Schürmann, however, I suggest that the transition_from Dasein to the destiny of_Being - at_least_in_its early formulation -_reveals Heidegger's preoccupation with an existential_threat that Western humanity encounters, namely_the threat of nihilism.11 Heidegger's first explicit_reference to nihilism occurs in his_1935 lecture course published in_1953 under_the title Introduction to Metaphysics._There, Heidegger describes_nihilism as_the cultivation of_beings "in the forgetfulness of being."12_Although he will_not use the word "nihilism" before_1935,_Heidegger had already_been_developing_a diagnosis_of imminent nihilism_since_1931. This_becomes_apparent, in the "preliminary considerations" of_his_1931-32 lecture course The Essence of Truth._Notwithstanding the fact that_the_explicit aim of the_course is to "consider the_essence of truth" by going back_to Plato's_allegory, Heidegger_insists that the return to the originary Greek experience of truth_as aletheia is prescribed to us_by the demands of_the day.13_9_Ibid., 73. 10_Ibid.,_76. 11_Schürmann's suggestion is that, with the transition_from Dasein_to Menschentum, Heidegger's thought shatters linear_time and touches upon_a_historical a priori that is radically_discontinuous and anarchic. Although I am_sympathetic to such a reading_of_Heidegger's_late writings, it seems to_me that the transformation from Dasein_to Menschentum is_not as straightforward as Schürmann presents it_to_be. This is to say that_during_the early 30's Heidegger develops a_narrative_that_renders Being and/or its forgetfulness_an ultimate principle of cohesion that_determines all possible praxis. 12 Martin Heidegger, Introduction to_Metaphysics, trans. Gregory_Fried and Richard Polt (New_Haven:_Yale_University Press, 2000), 217. 13 Martin Heidegger, The Essence of_Truth: On_Plato's Cave Allegory_and Theaetetus, trans. Ted Sadler (London, Continuum, 2009), 1