which does so not by surrendering to calculative thinking or by retreating to spurious forms of idealism, but by looking deeply and meditatively into the danger of technology, by "thinking" technology to its roots in metaphysics. Hyper-Heidegger, then, a thinker who makes of himself both a "danger" and a "saving-power," who makes of the effort of reading Heidegger both a form of "unconcealedness" and "openness." If Heidegger could dismiss as illusory thinking the pretension that "man has mastery of technology," claiming instead the opposite that human beings are set in place as a condition of possibility for the development of technology , [4] if Heidegger could only speak of the human essence in terms of its deep entanglement with the question of technology, that is because Heidegger's thought is the "clearing" that he thought he was only prophesying. To read Heidegger is not so much a matter of meditating on the "question of technology," but the much more dangerous possibility of becoming entangled with the question of Heidegger . Not Heidegger as a historically proximate philosopher with a certain biography as a determinately local German thinker projecting the "pathways" of the Black Forest onto the "world picture", but Heidegger as that "glancing" taking us immediately into the dangerous mysteries, not of Being, but of hyper-being , into the impossible metaphysical claims of a form of being that only exists in the language of fatal oppositions: calculation versus meditation, world versus earth, ordering versus revealing, business versus art. Refusing the safety