now shown itself to be the clearing for the vacillating self-concealment, which constantly points into the clearing. Accordingly,1 truth is not simply the unconcealedness of beings — ἀλήθεια — but, more originally understood, is the clearing for the vacillating self-concealment. The name "vacillating self-concealment" is a name for Being itself, and, by the most preliminary allusion, it implies that the essence of truth is in the most intimate way related to Being itself, so intimately that perhaps Being itself is in need of truth for its own most proper essentialization, and truth is not a mere supplement to it.
An essential step is still outstanding, a step that belongs intrinsically to the fulfillment of this preliminary directive sketch of the essence of truth. We first characterized truth as the openness of beings (unconcealedness). It might appear that the further determination of truth in terms of the concealedness inherent in it was merely an ancillary representation on our part. But the clearing is the clearing for the self-concealing, and, above all, the clearing of beings is not something we ourselves merely think or represent. On the contrary, it is something in which we ourselves stand and apparently nothing of our own doing. We stand in this clearing in such a way that it first opens for us a relation to beings—and to ourselves as well. It is the supporting ground of our humanity, insofar as this is essentially determined through the distinctive ability to relate to beings as such and hence to be determined by beings as such. But the clearing of beings is this supporting ground only insofar as it is the clearing for the vacillating self-concealment, for the entrance of Being itself into what is lighted up. On the other hand, it also holds that if man would not be, then neither could this clearing come to pass. The clearing for the self-concealing—truth—is the supporting ground of humanity, and humanity comes to pass only by grounding and being exposed to the supporting ground as such. While man stands as a being in the openness of beings, he must also at the same time stand in a relation to what is self-concealing. The ground of humanity must therefore be grounded through humanity as ground.
Thus, if we would understand the essence of truth in its essentialization, we will have to see that a representation of the correctness of knowledge is not sufficient—indeed, even further, that a representation will never attain the essentialization of truth. For truth as the clearing for the self-concealing is the ground of humanity—something other than we ourselves are, and to which we nevertheless belong and must belong, if we propose to know truth originally. Thus the essentialization of truth will be attained only if the usual everyday way of being human is successfully dislocated, as it were,
1 [Reading demnach for dennoch, following the second edition.—Tr.]