The Need and the Necessity of the First Beginning [168-70]

makes it seem as if the most usual were already somehow experienced in advance and known in its usualness. But that is precisely not the case, for then what is most usual would indeed no longer be the most usual. The usualness of the most usual first erupts the moment the most usual becomes the most unusual. In this transition the most usual first steps forth separately in its usualness and in its unusualness, such that these then appear precisely as such. In this way, wonder now opens up what alone is wondrous in it: namely, the whole as the whole, the whole as beings, beings as a whole, that they are and what they are, beings as beings, ens qua ens, τὸ ὃν ᾗ ὄν. What is meant here by the "as," the qua, the ᾗ, is the "between" that wonder separates out, the open of a free space hardly surmised and, heeded, in which beings come into play as such, namely as the beings they are, in the play of their Being.

g) Wonder displaces man into the perception of beings as beings, into the sustaining of unconcealedness.

Wonder is the casting asunder of this free space, such that at the same time it displaces the wonderer into the midst of what was cast apart. Wondering man is the one moved by wonder, i.e., displaced by this basic disposition into an essence determined by it. Wonder displaces man out of the confusing irresolvability of the usual and the unusual into the first resolution of his essence. As disposed in wonder, he can perceive nothing else than beings as beings. That is to say, as moved by wonder, man must gain a foothold in the acknowledgment of what has erupted, and he must see it in a productive seeing of its inscrutable disclosure, and must experience and sustain ἀλήθεια, unconcealedness, as the primordial essence of beings. For what we must above all come to know is that ἀλήθεια, unconcealedness, is for primordial Greek thinking the essence of Being itself. Unconcealedness means an emergent coming forth, a coming to presence in the open. Ἀλήθεια, unconcealedness (we say much too emptily "truth"), does not first come to beings insofar as we acknowledge them. On the contrary, in unconcealedness beings as beings, i.e., as open presences, approach man and displace him into the open of unconcealedness and thus place him into the essence of