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It is important for us that the question of αἴσθησις (and therefore the question of knowledge) is closely connected to the question of being and the relationship to beings. We were able to see how the ground for handling and deciding on the leading question (whether the essence of knowledge consists in perception) resides in the essential connection between unhiddenness and being. From the interpretation of the cave allegory it emerged that truth qua unhiddenness never abides in and of itself, but that its nature is such that it is only as an occurrence, indeed as a fundamental occurrence in man as an existing being. That which occurs in man as primordial letting-become-unhidden is what we called deconcealment. However, in our interpretation of the Theaetetus we likewise encounter something that must occur in the ground of man's Dasein, and that we called striving for being. We have thus come across a fundamental event in the Dasein of man from two quite different starting points and problem constellations: deconcealment and striving for being. We discovered in each case that these are not simply passing events which man can register or fail to register, but that they make a claim upon man's essential nature. Each must be seized and made normative by man as he holds himself within the essence of his ownmost self, i.e. within the positioning stance of his Dasein. It is therefore no accident that παιδεία, i.e. the comportment of man by virtue of which he takes up