At the end of the road of German modern philosophers beginning with Hegel comes Heidegger, the last thinker to explain the then German and European zeitgeist of the rise of the machine since about 400 years before Hegel when Gutenberg had invented the printing press in the 15th century as a contemporary of the Renaissance masters Leonardo da Vinci and Micheangelo to his south in the Latin princely states of what is today’s Italy.
Machine augmenting man in search of meaning, discovery of universal order, and Truth has taken the history of his country, Germany, along Ister – Greek for the river Danube – from the Reformation, the source, to an excruciatingly squashed aspiration for the reich, the delta. After all, both the Renaissance and the Reformation as a rebellion against the indulgences of Rome, the former to the south and the latter to the north, were but the yearning for the recreation of Greece – the advent and the end of the European pagan order – in Christianity.
Heidegger himself was a man whose being had meandered over time at the source, from accommodation with the constriction of the Nazi regime, to freedom from it in disagreement.
His critique of Hegel’s Phenomenology of the Spirit‘s eventual unfolding to Truth of history was a self-fulfilling prophecy of his own thinking in his own magnum opus Being and Time about the National Socialist regime, of his being closed and open to Truth in time.
In the philosopher’s experiments with Truth, the ever-present reality has no antithesis, but the crucible of life, as Heidegger quite correctly argues, does indeed close and open the soul to Truth in perpetuation of History, in eternal transformations of forms, with neither an end nor a beginning, before, while and beyond man, meaning and machine.