 Thus, Marcuse believed that Heidegger’s Being and Time represented a potentially valuable ally in the struggle against the reified social continuum of advanced industrial society. He conjectured that Heidegger’s philosophy of existence possessed the conceptual means required to counteract an inverted social world in which, according to Marx, “social relations between men assume…the fantastic form of a relation between things.” In part, Marcuse read Heidegger’s philosophy as an ontologically veiled critique of reification: an indictment of the way in which oppressive social circumstances militate against the possibility of human self-realization. It seemed that, like the critical Marxists Lukács and Korsch, Heidegger strove to surmount the fetishization of appearances that characterized the shadow-world of bourgeois immediacy. Like Lukács and Korsch, in Being and Time Heidegger strove concertedly to break with the deterministic worldview of bourgeois science, in which human being or Dasein was degraded to the status of a ”thing among things.“ After all, this was the main point behind Heidegger’s critique of Vorhandenheit or being present-at-hand as a mode of inauthenticity. (Wolin 2005: xiv–xv). 