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§214 [339-340]

even this is not explicitly pursued and grounded, namely, the fact that with the elimination (removal: alpha-privative), there must essentially occur precisely that open realm in which everything unconcealed stands. Or must we here consider the idea of light and illumination in their relation to unconcealing, the latter taken as an apprehending and a "seeing"? Certainly; d. the interpretation of the cave allegory.18 Something is shown by way of this allegory, and also the previous reference to the jug is indeed an allegory. Do we then never get beyond the allegorical? No and yes; for, conversely, the most sensuous language and images are indeed never merely "sensuous" but are at first (not "superveniently") something understood.

Precisely the fact that the "clearing" and the "cleared" were not comprehended shows how little the guiding notion of light was able to capture the open realm and its openness and elevate them to the level of knowledge. This idea of light was taken instead in the direction of beaming, fire, and sparks, whereby soon only a causal relation of illuminating remained as prescriptive, until finally everything slid down into the indeterminateness of "consciousness" and perceptio.

As little as the open realm and openness were pursued in their manner of occurring essentially (something altogether different was assigned earlier to the Greeks), just as little did the essential occurrence of concealedness-concealing become clear and consign itself to the basic experience. Even here the concealed became, in a typically Greek way, the absent; the occurrence of concealment was lost, and so was the necessity of explicitly grounding that occurrence, grasping it fully in its intrinsic connection with the essential occurrence of openness, and, ultimately and primarily, grounding this unitary occurrence also as the most proper essence.

To attempt these things is to name and unfold Da-sein, which can happen only by setting out from the "human being." Accordingly, the first steps taken in the direction of the grounding of the Da-sein "of" the human being, the Da-sein "in" the human being, and the human being in Da-sein were bound to be very ambiguous and awkward, especially if, as in the past, there is no will to grasp the developed questioning out of itself, i.e., out of its basic aim (the truth of beyng), and if every means is employed merely to reduce the decisive matter to the previous condition, to explain it and thereby eliminate it.

The way of meditation on correctness and on its ground of possibility is not immediately very convincing (cf. the lecture on truth, 1930), because it is difficult to discard the notion of the human being as a



18. Lecture course, Vom Wesen der Wahrheit: Zu Platons Hohlengleichnis und Theatet, winter semester 1931-32 (GA 34).


Contributions to Philosophy (of the Event) (GA 65) by Martin Heidegger