The failure of each of the three perspectives to explain the false view leads to their abandonment, in their stead the phenomenon of the pseudes doxa itself leads the way.
The pseudes doxa is still approached in terms of knowledge, but rather than being thought as something we either know or do not know, what is looked for is what is in the middle of both, which Heidegger calls the “intermediate phenomena” of “coming-to-know.” This coming-to-know is explained through the process of learning; “in the learning process there is always something that one knows and as yet does not know.” (206) Thus, what lies in between knowing and not knowing, coming-to-know, combines the two. This allows new perspectives to be opened up, through which the phenomenon of the distorted view, as it shows itself, can be approached.
Through this new combined perspective doxa is now understood as having two objects (look and view), but at bottom is one thing, the two are combined into one, with a complex unity. Such a phenomenon, that we see two aspects at once, requires a similar dual comportment, a double stance towards the object of doxa, as what is combined. This is approached through the soul.
Rather than a philosophical impossibility, the false view is now understood as a “condition and comportment of man wherein he is somehow related to beings, albeit distortedly.” (208) The phenomenon of the false view is thus intrinsic to our relationship to being, which was shown to belong to the soul. The soul is now revisited, in light of doxa’s combined duality, in a “new double characterisation,” given in the form of two similes.
These similes place us before two sensory images, the first a wax mass and the second an aviary, through which the soul’s capacity to make present what is not before us and its role in allowing us to see what is false are discussed. I shall describe each in turn.