  The irony of the Davos disputation, Rosenzweig suggests, is that Cohen’s actual disciple, Cassirer, proves himself still mired in the “old thinking” of Cohen’s early work, while Heidegger, the apparent usurper of the Marburg stage upon which Cohen made his name, turns out to be more true to Cohen’s decisive philosophical contribution. Indeed, Rosenzweig suggests that Cohen’s notion of “correlation” leads the way to Heidegger’s “leap into Dasein.” Heidegger’s sense that the task of philosophy is to uncover for the “finite” human being the “nothingness” wrapped up in her freedom, rather than to posit an Absolute being as her ground, makes him the proper heir indeed to Cohen’s late discovery of the irreducibility of the individual being standing in correlation with the divine. It thereby stamps Heidegger’s thought as kin to the very “new thinking” whose crowning representative Rosenzweig himself was. 