“The eight days I spent with you remain constantly with me,” Heidegger wrote to his new friend in November. “The suddenness, the apparent uneventfulness of those days, the sureness of the ‘style’ with which one day grew into the next in a manner free of artifice, the unsentimental and austere step with which a friendship came toward us, the growing certainty of engaging in a common struggle, sure of itself on both ‘sides’—all of that remains uncannily in my mind, just as the world and life are uncanny for the philosopher.” [W. Biemel and H. Saner, eds., Martin Heidegger / Karl Jaspers: Briefwechsel 1920–1963 (Munich: Piper, 1990), 33] That autumn, Heidegger had definitely found a language of his own to express precisely how the world must remain uncanny to a philosopher.
– Time of the Magicians: Wittgenstein, Benjamin, Cassirer, Heidegger, and the Decade That Reinvented Philosophy (2020)
The anxiety-inducing experience of being-not-at-home, and of the secret sense of the uncanny, becomes increasingly acute and intense in contexts that convey the greatest security and familiarity to Dasein — particularly within the four walls of the home.
Ibid.
The authenticity that, according to Heidegger, Dasein had to attain could be truly effective only through this experience and through the awareness of radical solitude. The presence and concern of other people were no help in that respect. Heidegger’s appeal to authenticity and hence to self-discovery is thus based on a pervasive asociality of Dasein. It is only as something fully uncoupled, unique, and thus isolated that we attain insight into our true possibilities.
Ibid.
What the philosopher Cassirer wanted: Cast off your anxiety as creative cultural beings, liberate yourself from your original constraints and limitations.
What the philosopher Heidegger wanted: Cast off culture as a rotten aspect of your essence, and sink as the groundlessly thrown beings that you are, each in your own way, back into the truly liberating origin of your existence: the Nothing and anxiety!
Ibid.
Къ послѣднему: интересно, что (въ изложеніи Айленбергера) ни одинъ из нихъ не разсматриваетъ саму культуру какъ источникъ и матрицу des Unheimlichen. Кажется, естественный ходъ мысли.