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Aletheia

Aletheia (Ancient Greek: ἀλήθεια, romanized: alḗtheia) is the ancient Greek term denoting truth, etymologically derived from the privative prefix a- (meaning "not") combined with lethe (related to forgetfulness or concealment), thus signifying "unforgetting" or "unconcealment."^[1] In classical usage, it encompassed both the act of revealing what is hidden and the quality of sincerity in speech or thought, evolving from pre-philosophical contexts of truthful reporting to a central concept in ontology.^[1] In Greek mythology, Aletheia was personified as a daimona (spirit) of truth and sincerity, often depicted as the counterpart to figures like Dolos (trickery) and Apate (deception).^[2] According to ancient accounts, she was either a daughter of Zeus or crafted by Prometheus alongside a flawed twin representing falsehood, symbolizing the enduring nature of truth against the impermanence of lies.^[2] Her Roman equivalent was Veritas, and she appeared in oracular and dream contexts as a guardian of divine honesty.^[2] Philosophically, aletheia gained profound significance through interpretations by thinkers like Martin Heidegger, who revived its primordial sense as "unconcealment" (Unverborgenheit) to critique modern notions of truth as mere correspondence between propositions and facts.^[3] Heidegger traced this meaning to pre-Socratic sources such as Parmenides and Heraclitus, arguing that it reveals the existential disclosure of Being itself, rather than just accurate representation.^[3] This perspective influenced existential phenomenology, emphasizing truth as an event of revealing hidden dimensions of reality.^[3]

Etymology and Ancient Usage

Linguistic Origins

The term aletheia (ἀλήθεια) derives from the privative prefix a- (ἀ-, meaning "not" or "without") combined with lethe (λήθη, denoting forgetfulness or concealment), yielding a literal sense of "unforgetting" or "unconcealment."^[4] This etymological structure emphasizes truth as the absence of oblivion or hiddenness, rooted in the verb lanthano (λανθάνω, "to escape notice" or "to be hidden").^[5] Earliest attestations appear in Homeric Greek of the 8th century BCE, where aletheia occurs approximately 17 times across the Iliad and Odyssey, primarily as a feminine noun or neuter adjective linked to verbs of speaking to denote truthful or reliable utterance.^[4]^[6] For instance, in Odyssey 3.354, it conveys "the truth" in the sense of a complete and undeceptive account, as in Nestor's assurance: "Then verily, child, I will tell you the truth."^[6] Usage evolves from this poetic context in epic verse to more prosaic applications in later authors, reflecting a transition from oral tradition to written discourse.^[6] Semantically, aletheia shifts from a literal connotation of "unhiding" or revealing the whole matter in Homeric epic—opposed to partial truths or lies—to more abstract notions of truth as disclosure or reality by the 5th century BCE.^[6]^[4] In Pindar's odes (e.g., Olympian 2.92), it denotes factual accuracy and sincerity against myth or deception.^[6] Phonetically, aletheia features an initial alpha privative, with dialectal variants such as Doric alātheia and Ionic alētheiē, and Epic alētheia.^[4] Morphologically, it is a feminine noun in the first declension, inflecting as alētheías (genitive singular), alētheiai (dative singular), and alētheian (accusative singular); the related adjective alēthēs (ἀληθής, "true") shares the stem, while the verb alētheuein (ἀληθεύειν, "to reveal" or "to speak truth") derives from the same root, appearing in classical prose to indicate acts of disclosure.^[4]^[4]

Usage in Classical Texts

In Homer's Iliad and Odyssey, aletheia primarily denotes straightforward revelation or sincerity in speech, often appearing in contexts where characters pledge or affirm truthful statements to build trust or resolve disputes. For instance, in the Iliad (9.308), the ambassador Phoenix assures Achilles, "I will speak the truth to you" (alethea de toi eirō), emphasizing honest counsel amid negotiation, while in the Odyssey (14.158), the swineherd Eumaeus declares to Odysseus in disguise, "I will tell you the truth" (alethea toi eiremena), underscoring reliability in storytelling. These usages highlight aletheia as a social virtue tied to verbal integrity rather than abstract propositionality, occurring exclusively with verbs of saying across both epics.^[7] In Herodotus' Histories (5th century BCE), aletheia underscores truth as historical accuracy, contrasting reliable inquiry with mythical fabrication to establish the work's credibility as the first major Greek historical narrative. A notable example appears in Book 1.116, where a cowherd, coerced by torture, "tells the truth" (aletheia legei) about royal imposture, illustrating aletheia as verifiable fact emerging under duress against deception. Herodotus employs the term often to validate sources or critique unreliable traditions, such as distinguishing Persian accounts from Greek myths in Book 1, thereby positioning aletheia as the foundation of empirical historiography over legendary embellishment.^[1] In Sophoclean tragedy, particularly Oedipus Rex, aletheia links to the dramatic unveiling of concealed realities, symbolizing the perilous revelation of hidden truths that propel the plot toward catastrophe. Although the noun aletheia itself is absent, the play's structure embodies its essence through Oedipus' relentless pursuit of facts, culminating in the disclosure of his patricide and incest, which scholars interpret as an aletheia-like anagnorisis or recognition of obscured identity. This thematic connection portrays aletheia not as benign sincerity but as a disruptive force that shatters illusions, as when Tiresias warns of truths too dire to voice, aligning the term's revelatory power with tragic irony and fate's inexorability.^[8] Pindar's odes present variations of aletheia as poetic truth emerging from concealment, where the poet invokes it to affirm the authenticity of praise while navigating myth's ambiguities. In Olympian 1.28–29, Pindar vows not to "conceal the truth" (aletheia implied in context) about Hieron's deeds, positioning aletheia as a duty to illuminate virtue amid potential falsehoods, and in Isthmian 4.30, it accompanies an oath for sincerity in recounting athletic triumphs. These instances, limited to about two explicit claims, frame aletheia as an active poetic principle that counters oblivion, ensuring the victor's glory endures through honest commemoration rather than fabricated tales.^[9] Across these classical texts, aletheia frequently collocates with pseudos (falsehood), revealing oppositional dynamics that define truth as the antidote to deception or forgetting, with scholarly analyses noting its relative rarity—yet consistent association with reliability in discourse. In Homeric usage, aletheia directly counters pseudos as lie in speech (e.g., Iliad 2.299), while in Herodotus and Pindar, the pairing emphasizes factual versus mythical narratives, underscoring aletheia's role in preserving authentic memory against distortion. This binary structure transitions toward more systematic philosophical explorations in later thinkers like Plato, where aletheia evolves beyond literary contexts.^[10]

Mythological and Cultural Context

Personification as Goddess

In Greek mythology, Aletheia was personified as a daimōn, or divine spirit, embodying truth and sincerity as an unveiled and inherent quality of reality. She is attested as the daughter of Zeus in the poetry of Pindar, where the lyricist invokes her as "Truth, daughter of Zeus" to underscore the reliability of his praise in the victory ode for Theron of Acragas.^[11] An alternative origin appears in a fable attributed to Aesop, in which the Titan Prometheus crafted Aletheia as a flawless statue of clay during his instruction of mortals in the arts of sculpture and craftsmanship. Aletheia's symbolic role highlighted the exposure of reality without deception or covering, positioning her in direct opposition to figures of falsehood. In the Aesopic fable, her creation prompts the intervention of Dolos (Trickery), Prometheus's apprentice, who attempts to replicate the statue but, lacking sufficient clay, produces an imperfect counterpart named Pseudologos (Falsehood) or, in Roman versions, Mendacium (Lie); this narrative illustrates truth's integrity against the distortions of deceit. Her attributes as a personification emphasized purity and revelation, often conceptualized as an absence of concealment, though explicit artistic portrayals in Greek sources are sparse. The Roman counterpart to Aletheia was Veritas, the goddess of truthfulness, who shared similar symbolic associations and was invoked in oaths and legal contexts to affirm honesty. Iconographic parallels between the two appear in Roman art, where Veritas is frequently depicted as a nude female figure holding a mirror to symbolize self-revealing truth, a motif that echoes Aletheia's unveiled nature without direct Greek precedents preserved.^[2] Evidence for organized cult worship of Aletheia remains limited, with no major temples or festivals recorded; she appears primarily in literary and oracular contexts, such as consultations at the shrine of Amphiaraos, rather than widespread ritual practice.^[2]

Role in Greek Religion and Literature

In ancient Greek religion, Aletheia, the personified spirit of truth and sincerity, played a significant role in ensuring the reliability of prophetic utterances and oaths. At oracles such as that at Oropos, Aletheia was depicted as a white-robed figure accompanying the supplicant, symbolizing the divine assurance of truthful revelation during consultations.^[2] This integration highlighted her function in religious practices from the 6th to 4th centuries BCE, where invocations of truth guarded against deception in sacred inquiries, much like the broader cultural emphasis on prophetic accuracy at sites including Delphi, where Apollo's oracle was renowned for delivering unerring guidance.^[1] Such rituals underscored Aletheia's protective presence, ensuring the integrity of divine-human communication. In literature, Aletheia appeared as a recurring motif in epic and lyric poetry, embodying a virtue rewarded by the gods and essential to heroic narratives. In Homer's Odyssey, the term aletheia frequently denotes complete and reliable speech, contrasting with lies, as in repeated formulas like "I will tell you all the truth" (e.g., Odyssey 3.354, 16.61), where characters invoke it to affirm honesty and gain favor from deities such as Athena.^[6] Similarly, in Pindar's Olympian Ode 11, the poet calls upon Aletheia to safeguard his words from falsehood, portraying her as the foundation of virtue and sincerity in choral lyric, where truth ensures poetic and moral authority.^[2] These motifs reinforced Aletheia's cultural value as a divine-endorsed quality, often linked to justice and divine approval in epic tales of trials and homecomings.

Philosophical Interpretations in Antiquity

In Pre-Socratic and Socratic Thought

In Heraclitus' fragments, composed around 500 BCE, concepts of revelation emerge in connection with logos, the underlying rational structure that discloses the unity and flux of the cosmos. In Fragment B1 (DK), Heraclitus observes that "of this logos being always do men prove to be uncomprehending, both before hearing it and once they have heard it," portraying an unveiling of cosmic order accessible only through attunement to this common principle, rather than superficial perception.^[12] Similarly, Fragment B123 (DK) states that "nature loves to hide," underscoring a dynamic revelation against the inherent concealment (kruptein) of reality, where true insight requires recognizing the harmony amid apparent strife.^[12] Parmenides, in his poem On Nature (c. 475 BCE), elevates aletheia to the "Way of Truth," a rigorous path of inquiry that unmasks the eternal, unchanging Being as the sole reality, in opposition to the illusory "Way of Opinion" (doxa). Fragment B2 (DK) delineates this as the route "that it is" and cannot not be, rejecting the path "that it is not," thus framing aletheia as an epistemic unveiling through reason alone, free from sensory deception.^[13] The goddess's guidance in the proem (Fragment B1) reinforces this, presenting aletheia not as mere assertion but as the disclosure of what must necessarily be, whole and indivisible.^[13] Socrates, as depicted in Plato's early dialogues, pursues truth through relentless intellectual honesty and the Socratic imperative of self-examination. In the Apology (c. 399 BCE), Socrates defends his philosophical mission by insisting on the pursuit of wisdom via questioning, declaring that "the unexamined life is not worth living" (38a), which highlights the honest acknowledgment of one's ignorance to achieve genuine self-knowledge.^[14] This elenctic method, evident in dialogues like the Euthyphro, unveils truth by refuting false pretensions, prioritizing ethical clarity over unexamined beliefs.^[14] The Sophists, particularly Protagoras (c. 490–420 BCE), challenged this by promoting relativistic views of truth, contrasting sharply with the absolute truth sought by Socrates. Protagoras' dictum "man is the measure of all things" (DK 80B1) posits truth as subjective and experiential, varying by individual perception, as illustrated in Plato's Theaetetus where sensations determine what seems true.^[15] Socrates counters this relativism in dialogues like the Protagoras, arguing for an objective unveiling of virtue and knowledge beyond mere opinion, thereby distinguishing stable epistemic disclosure from subjective judgment.^[15]

In Plato and Aristotle

In Plato's Republic, Books VI and VII, aletheia (truth) denotes the intelligible realm of eternal Forms, illuminated by the Form of the Good, which grants both being and knowability to these realities. This contrasts sharply with doxa (opinion or belief), confined to the shadowy, changing world of sensible particulars depicted in the Allegory of the Cave, where prisoners mistake illusions for reality until ascending to the sunlit exterior symbolizing true knowledge.^[16] In the Theaetetus, Plato examines aletheia through the lens of epistemology, initially proposing knowledge as true belief (orthê doxa) but ultimately refining it to true belief accompanied by an account (logos), which he critiques as insufficient due to issues like the Dream Theory's failure to explain complex understanding from simple elements. Socrates dismantles definitions of logos—as mere statement, enumeration of parts, or distinguishing mark—leaving the nature of knowledge in aporia, emphasizing that true belief alone cannot secure aletheia against error or flux.^[17] Aristotle, in Metaphysics Γ.7 (1011b25–27), defines truth (alêthes) as a correspondence between assertion and reality: "To say of what is that it is, and of what is not that it is not, is true," while the contrary is false, establishing propositional truth as the alignment of thought or language with what exists independently. This formulation prioritizes aletheia in judgments about being, distinguishing it from mere appearance.^[18] In the Nicomachean Ethics (IV.7), Aristotle treats truthfulness (alêtheia) as a moral virtue concerned with accurate self-presentation in social discourse, the mean between boastfulness (exaggeration of one's qualities) and understatement (self-deprecation), fostering authenticity without pretense or diminishment. Unlike intellectual virtues, this practical disposition aligns speech and action with reality to promote harmonious relations and eudaimonia.^[19]^[20] Plato and Aristotle thus distinguish ontological aletheia—truth as the unconcealed being of Forms or substances—from propositional aletheia, the correctness of statements about that being (orthotes), with Plato integrating both in his metaphysics of illumination and Aristotle grounding the latter in categorical assertions about what exists.^[18]^[21]^[22]

Heidegger's Modern Reinterpretation

Aletheia as Unconcealment

In his 1930 essay "On the Essence of Truth," Martin Heidegger fundamentally redefines truth by returning to the ancient Greek term aletheia, interpreting it not as propositional correctness but as Unverborgenheit—unconcealedness or disclosure—wherein beings emerge from hiddenness into openness.^[23] Heidegger argues that this primordial sense of truth has been obscured in Western philosophy, proposing instead an ontological understanding where truth is the fundamental event of being's manifestation.^[24] Heidegger critiques the traditional correspondence theory of truth, which views truth as an agreement between judgment and object, as a derivative and limited conception that fails to grasp truth's essence as a dynamic clearing (Lichtung).^[23] By reviving aletheia as unconcealment, he emphasizes that truth is not a static property of assertions but the condition enabling any such assertions, rooted in the historical unfolding of being itself.^[24] This reinterpretation connects aletheia to physis, the self-emerging power of nature in pre-Socratic thought, where truth occurs as the process by which beings come into presence, withdrawing from concealment while allowing disclosure.^[23] For Heidegger, truth is thus the event (Ereignis) of beings asserting their presence amid an inherent tension between emergence and obscurity, mirroring physis as a strife-filled arising rather than mere objective factuality.^[24] Heidegger traces the distortion of this original aletheia to Plato, whose doctrine of truth as the correctness of apprehension—aligning perception or proposition with the forms—represents a decisive shift toward representational thinking and the "forgetting of Being" (Seinsvergessenheit).^[23] This Platonic turn, Heidegger contends, subordinates unconcealment to a framework of constant presence, initiating metaphysics' oblivion to the concealing dimension essential to truth.^[24] In his 1935 lecture course Introduction to Metaphysics, Heidegger further develops aletheia by linking it to the strife (Streit) between revealing and concealing, portraying truth as the originary conflict through which being grants and withholds itself in historical epochs.^[23] Here, unconcealment is not a one-sided unveiling but a reciprocal engagement where concealment preserves the mystery of being, ensuring that disclosure remains attuned to its limits.^[24] For Heidegger, the implications of this conception extend to human existence, where Dasein—being-there—plays a crucial role in authenticity by practicing Gelassenheit (releasement or letting-be), thereby opening the space for truth's emergence without imposing calculative mastery over beings.^[23] This attunement allows Dasein to participate in the unconcealment of being, fostering a mode of dwelling that honors the strife inherent to aletheia.^[24]

Relation to Being and Time

In Being and Time, Heidegger integrates the concept of aletheia—understood as unconcealment—into his existential analysis of Dasein, the being for whom being is an issue, emphasizing how truth arises amid Dasein's fundamental structures of thrownness and projection. Thrownness refers to Dasein's inescapable facticity, its being delivered over to a world it did not choose, while projection involves its anticipatory reaching toward possibilities in the future. Truth, in this framework, does not precede these existential modes but emerges through them as Dasein discloses itself and its world in authentic engagement.^[23]^[25] This disclosure is rooted in Sorge (care), which Heidegger identifies as the unifying structure of Dasein's being, encompassing thrown projection as a primordial relatedness to the world. In authentic resoluteness, Dasein retrieves its thrownness and projects itself toward its ownmost potentiality-for-Being, thereby allowing aletheia to manifest as the clearing of being through resolute decision. Without such resoluteness, Dasein remains in inauthentic busyness, obscuring truth; resoluteness, by contrast, uncovers the being of entities in their meaningfulness.^[26]^[27] Heidegger elaborates this in §§44–45, where truth is characterized as Erschlossenheit (disclosedness), the existential condition enabling Dasein to be open to its world. Disclosedness unfolds through three interrelated existentials: understanding (Verstehen), which projects possibilities; mood (Befindlichkeit), which attunes Dasein to its situatedness; and discourse (Rede), which articulates what is understood and mooded. These constitute the primordial phenomenon of truth, prior to derivative propositional correctness, as Dasein's being-in-the-world lets entities be encountered in their being.^[28]^[25] Heidegger critiques "idle talk" (Gerede) as a mode of discourse in the "they" (das Man) that covers over authentic truth by disseminating superficial interpretations without genuine understanding. In §35, Gerede levels down genuine disclosedness into ambiguity, where entities are talked about as if already fully known, thus concealing their deeper being and preventing aletheia from emerging in its primordial form. Authentic discourse, by contrast, calls back to the primordial aletheia of understanding.^[23]^[29] The temporal dimension further binds aletheia to Dasein's ecstatic temporality, analyzed in Division Two, where time is not a sequence but the horizonal unity of ecstases: future, having-been, and present. Truth discloses itself primarily through the future-oriented anticipation of death, which resolves Dasein and retrieves its past thrownness, thereby making the present authentically historical. This ecstatic structure temporalizes Dasein's disclosedness, allowing aletheia to unfold as the temporal happening of being rather than a timeless presence.^[23]^[26] Heidegger's approach profoundly influences hermeneutics by refiguring truth as an interpretive unfolding inherent to Dasein's finite understanding, rather than a static correspondence between propositions and facts. In the hermeneutic circle of interpretation, Dasein projects its fore-structures onto the world, disclosing being through ongoing circumspection and retrieval, as detailed in §§31–34. This interpretive aletheia underscores that truth is not objective but enacted in Dasein's historical and temporal existence, laying the groundwork for later hermeneutic phenomenology.^[23]^[30]

Contemporary and Broader Applications

In Postmodern Philosophy

In postmodern philosophy, Jacques Derrida engages with Heidegger's concept of aletheia through deconstruction, critiquing it as a lingering form of logocentrism that privileges presence despite its emphasis on unconcealment. In works such as Of Spirit: Heidegger and the Question (1987), Derrida extends this analysis by linking aletheia to the play of différance, portraying truth not as a stable revealing but as an endless deferral and spacing of meaning, where presence is perpetually undermined by absence.^[31] This deconstructive approach inverts Heidegger's ontology by revealing how aletheia remains tethered to metaphysical hierarchies, transforming it into a tool for questioning the very foundations of Western thought.^[32] Michel Foucault, building on Heidegger's influence, reinterprets aletheia within his archaeological method in The Archaeology of Knowledge (1969), shifting truth from an ontological unconcealment to historically contingent "regimes of truth" or veridiction—mechanisms through which discourses produce what counts as true within power structures. Foucault historicizes truth as emerging from "truth games" tied to social practices and institutions, such as psychiatry and punishment, where revealing is not a neutral disclosure but a product of discursive formations that discipline subjects.^[33] This adaptation critiques aletheia by emphasizing its embedding in relations of power, moving beyond Heidegger's existential focus to analyze how truth regimes enable control and resistance in modern societies.^[34] Gianni Vattimo's "weak thought" (pensiero debole), developed in the 1980s, dilutes Heidegger's aletheia into a post-metaphysical pluralism, where truth becomes an interpretive event rather than a strong ontological unveiling. Influenced by Heidegger's notion of Verwindung (overcoming or twisting free from metaphysics), Vattimo views aletheia as weakened by the end of absolute foundations, promoting a hermeneutic openness to multiple interpretations in a nihilistic age.^[35] This approach fosters an ethic of tolerance and emancipation from dogmatic truths, aligning postmodern philosophy with cultural pluralism while abandoning the quest for singular revelation. Feminist thinkers like Luce Irigaray offer a gendered critique of Heidegger's aletheia, challenging its phallogocentric bias in works such as Speculum of the Other Woman (1974) and extending this in The Forgetting of Air in Martin Heidegger (1983). Irigaray argues that Heidegger's unconcealment privileges masculine elements like earth, sky, mortals, and divinities, while "forgetting" air as a mediating, feminine interval that enables difference and breath.^[36] This omission, she contends, sustains a specular economy that reduces the feminine to the other of the masculine, calling for a sexual difference that reimagines aletheia as relational and fluid rather than hierarchical.^[37] Key debates in postmodern philosophy center on whether these adaptations invert or abandon aletheia's revealing essence: Derrida and Foucault invert it by deconstructing its metaphysical residues into deferral and power dynamics, while Vattimo and Irigaray arguably abandon its universality for weakened, pluralistic, or sexuate alternatives that prioritize emancipation over essence.^[38] Critics contend this shift risks relativism, yet proponents see it as a necessary response to modernity's totalizing truths, fostering ethical openness in diverse contexts.^[39]

In Other Disciplines

Heidegger's interpretation of aletheia as unconcealment has influenced fields beyond philosophy, particularly in education and technology studies. In education, it underpins an "ontological" approach to pedagogy, where teaching facilitates the disclosure of being rather than mere knowledge transmission. Drawing from Heidegger's reading of Plato's doctrine of truth, education transforms the learner by leading them from the "enframing" of modern institutions—treating students as resources—to an openness to essences, fostering dwelling in the world and critical insight into existence itself.^[40] This perspective critiques contemporary higher education's emphasis on measurable outcomes and vocational training, advocating instead for a holistic formation of the soul as of essential being. In technology and science studies, aletheia frames critiques of how modern technology reveals (or conceals) reality. In his 1954 essay "The Question Concerning Technology," Heidegger describes technology as a mode of revealing akin to aletheia, but modern technics operates through Gestell (enframing), which challenges nature to appear as "standing-reserve"—orderable resources like energy or data—rather than poetically bringing-forth.^[41] This has informed contemporary analyses in science, technology, and society (STS) fields, highlighting how technological paradigms shape disclosure of the world, such as in discussions of artificial intelligence and environmental exploitation, urging a more reflective stance toward innovation to avoid totalizing concealment.

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[34]
[PDF] Heidegger and Foucault: Truth-telling and Technologies of the Self
In this respect, one notion that Heidegger focussed on was aletheia (ancient Greek for 'truth' that included notions of revealing, unveiling or disclosing).
[35]
[PDF] Truth And Control In Being And Language - PhilArchive
17 Foucault, Archaeology Of Knowledge, p. 111-2; trs. by A.M. Sheridan Smith,. NY: Pantheon Books, 1972. 18 Foucault, Archaeology of Knowledge ...<|separator|>
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[PDF] Weak Thought | Antilogicalism
Weak thought is an original and stimulating per- spective that lends itself to further elaborations and across many disciplines, and its potential ramifications ...
[37]
An Examination of Irigaray's Commitment to Transcendental ...
Mar 11, 2020 · With this account of aletheia, Heidegger's critique of Husserl in his 1964 essay comes into view. According to Heidegger, if aletheia is ...
[38]
[PDF] THE ONTOLOGY OF LUCE IRIGARAY'S ETHICS, IN DIALOGUE ...
Speculum of the Other Woman, Irigaray's second doctoral thesis, engages a ... Thus, Irigaray's critique of Heidegger's “forgetting” of air is not a critique.
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[PDF] Martin Heidegger as Interrogator: The Final Paradigm - PhilPapers
... Heidegger is attempting to become a post-Platonic philosopher. More specifically, here Heidegger in 1964 is hoping for the best outcome, “With the inversion ...<|control11|><|separator|>
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A Critique of Neo-Left Ontology | POSTMODERN CULTURE
Sep 10, 2013 · I argue that ontology had become a shunned concept in traditional leftist discourse because it was tainted by Heidegger and his involvement in German fascism.