  What now of safeguarding in its second dimension—to receive the sky as sky? Here Heidegger's main concern seems to be to advocate the synchronization of contemporary human life with the rhythms of nature (day and night, the seasons, and so on). Here safeguarding is exemplified by the aforementioned peasants whose lives were interlocked with such natural rhythms (through planting seasons etc.) in a way that modern technological society is not. One might note that this dislocation has become even more pronounced since Heidegger's death, with the advent of the Internet-driven, 24-hours-a-day-7-days-a-week service culture. Once again we need to emphasize that Heidegger's position is not some sort of philosophical ludditism, but a plea for the use of contemporary machines and devices in a way that is sensitive to the temporal patterns of the natural world. (For useful discussion see Young 2002, 110–113. Young makes an illuminating connection with Heidegger's eulogy to van Gogh's painting of a pair of peasant shoes to be found in The Origin of the Work of Art.) 