the human openness to Being. Genuine "becoming free" amounts to a projective understanding of Being which nevertheless supposes a binding relationship to "what gives freedom," namely the enigma that lies at the very heart of the question of Being.18 Freedom for Heidegger is a gift of Being to human beings. It is the mystery of Being that opens up the space for human freedom. At this point, I should make clear that, according to my reading, during the early 30's Heidegger's thought takes the opposite path from the one suggested by Simon Critchley. Whereas Critchley calls for the need to focus on Dasein's thrownness and facticity, I contend that during the early 30's Heidegger prioritizes Dasein's transcendence.19 "The VII-XI, trans. Richard Rojcewicz, Bloomington: Indiana University Press, 2017, 76).the story of the wanderer, Heidegger seeks to say something about the predicament of Western Dasein. The closer Western Dasein comes to dying of thirst, the closer it comes to realizing its rootedness to the question of Being. The ostensible rootlessness of Western humanity derives from its originary relation to Being. 18 Heidegger, The Essence of Truth, 43. 19 Critchley suggests that one should focus on Heidegger's account of thrownness and facticity, so as to rescue Heidegger's thought from a heroism that accentuates his disregard for the plurality of human-being together (see Simon Critchley and Reiner Schürmann, On Heidegger's Being and Time, ed. Steven Levine, London: Routledge, 2018, 139 ff). By suggesting that Heidegger prioritizes transcendence, I am not claiming that he abandons his account of thrownness. As