150
III. The Interplay [190-192]

the more questioning the question becomes (i.e., the more it brings itself before beings as beings and thus interrogates beingness and entrenches itself in the formula τί τὸ ὄν;), the more τέχνη must then precisely come to count as what determines the viewpoint. φύσις is not τέχνη, which now means that what pertains to τέχνη, namely, the skilled gaze in advance at the εἶδος ["look"], the representing and bringing before oneself of the look-precisely all this occurs of its own accord in φύσις, in ὂν ᾗ ὄν. οὐσία is the εἶδος, ἰδέα, as emergent (φύσις), as stepping forth (ἀλήθεια), yet as offering a view of itself.

That Plato can interpret the beingness of beings as ἰδέα implies not only an experience of ὄν as φύσις but also the development of the question under the guideline of τέχνη such that τέχνη is the counter-attitude toφύσις and at the same time is compelled by φύσις. τέχνη then indeed, and especially in Aristotle, offers the anticipatory grasp for the interpretation of beingness as the σύνολον ["junction"] of μορφή and ὕλη]. Thereby is posited that distinction (forma—materia, form—content) which, incipiently and in the sense of the dominant, guiding question, prevails in all metaphysical thinking. It does so most strongly and surely but at the same time most inflexibly, in Hegel (cf. Frankfurt lectures of 1936, "On the origin of the work of art" ["Vom Ursprung des Kunstwerkes"]5).


98. The projection of beingness upon constant presence.6


What is is what shows itself as such, in constancy and presence. By making explicit this domain upon which beingness is hiddenly projected, we see that beingness makes reference to time. How "time" is to be understood here is initially unclear, however, and just as unclear is the role played by time properly understood

The answer to both these questions runs: time is experienced here in a concealed way as temporalizing, as transporting, and thus as an opening up; it is as such that time essentially occurs in the essence of truth for beingness.

Time as transporting and opening up is in itself thereby equally a granting of place; it creates "space." Space and time are not of the same essence, but each belongs intrinsically to the other.

Space also must be understood here in the originary sense, as the clearing of a place for something (this can be indicated in the spatiality of Da-sein but not grasped there in its full originality).



5. "Der Ursprung des Kunstwerkes." In Holzwege (GA5).

6. Cf. The leap, 150. The origin of the distinction between what a being is and the fact that it is.


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