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I. Prospect [9-10]

hidden space of all growing and ripening? Who can still carry this out in thinking, as what is most inceptual of the power of thinking and also as its highest future?

If a thoughtful question is not so simple and so salient that it determines the will and style of thinking for hundreds of years by assigning them the highest matter to be thought, then it is best that that question remain unasked. For if it is merely parroted, the question only adds wares to the nonstop bazaar offering a bewildering array of changing "problems" and "reproaches" that concern nothing and no one.

If measured along such lines, then how fares the question of beyng as the question of the truth of beyng, a question which in itself, by turning, asks at the same time about the beyng of truth? How long must be the way on which the question of truth is merely first encountered?

Whatever in the future can truly be called philosophy must primarily and exclusively accomplish this: to first find, i.e., to ground, the place of the thoughtful asking of the newly inceptual question or, in other words, to ground Da-sein (cf. The leap).

The thoughtful question of the truth of beyng is the moment bearing the transition. This moment is never actually identifiable, and still less can it be calculated in advance. It itself first marks the time of the event. The unique simplicity of this transition will never be graspable historiologically, because public, historiological "history" has long since passed the transition by, provided the transition can be shown indirectly to such "history" at all. Thus a long future is reserved for this moment, supposing that the abandonment of beings by being is to be broken off once more.

In Da-sein and as Da-sein, beyng ap-propriates truth, and truth itself reveals beyng as refusal, as that domain of intimations and of withdrawal—the domain of stillness—in which the advent and absconding of the last god are first decided. Toward that end, the human being can accomplish nothing, least of all if to this being is assigned the preparation for the grounding of Da-sein, indeed assigned in such a way that this task again radically determines the essence of the human being.


6. The basic disposition


In the first beginning: wonder.

In the other beginning: foreboding.

Everything would be misinterpreted and would miscarry if we wanted to prepare the basic disposition with the help of an analysis


Contributions to Philosophy (of the Event) (GA 65) by Martin Heidegger