  Secondly, recall the loss of dwelling identified by Heidegger. Modern humankind (at least in the West) is in the (enframed) grip of technological thinking. Because of this promotion of instrumentality as the fundamental way of Being of entities, we have lost sight of how to inhabit the fourfold poetically, of how to safeguard the fourfold in its essential unfolding. Such safeguarding would, in a sense, be the opposite of technological thinking. But what ‘opposite’ amounts to here needs to be worked out with care. Given contemporary concerns over deforestation, global warming and the like, it is tempting to think that Heidegger's analysis of technology might provide the philosophical platform for some sort of extreme eco-radicalism. However, while there is undoubtedly much of value to be said about the contribution that Heidegger's thinking may make to contemporary debates in environmental ethics (see e.g., Zimmerman 1983, 1993, 2002), Heidegger was no eco-warrior and no luddite. Although he often promoted a romantic image of a pre-technological age inhabited by worthy peasants in touch with nature, he did not believe that it is possible for modern humankind to forge some pastoral Eden from which technology (in both the everyday and the essential sense) is entirely absent. So we should neither “push on blindly with technology” nor “curse it as the work of the devil” (Question Concerning Technology 330). Indeed, both these options would at root be technological modes of thinking. The way forward, according to Heidegger, is not to end technology, but rather to inhabit it differently (see e.g., Vallega-Neu 2003 93 note 15). We need to transform our mode of Being into one in which technology (in the sense of the machines and devices of the modern age) is there for us to enjoy and use, but in which technology (in the sense of a mode of Being-in-the-world) is not our only or fundamental way of encountering entities. And what is the basic character of this reinhabiting? It is to shelter the truth of Being in beings (e.g., Contributions 246: 273), to safeguard the fourfold in its essential unfolding. In what, then, does this safeguarding consist?