215
§152 [273-274]

and thinking, but "being and time" understood transitionally), there the "differentiation" names that domain of the event of the originating essential occurrence of being in the truth, i.e., in the sheltering of truth, whereby beings as such first enter into the "there" (cf. The grounding, 227. On the essence of truth, p. 279).

The "there" is the occurring, ap-propriated, and steadfast site of the moment of the turning for the clearing of beings in the appropriation. The differentiation no longer contains anything of what is without foundation and of what is meant and needed only in the logical-categorial-transcendental sense. The mere representation of being and beings in their differentiation is now vacuous and misleading insofar as it holds fast to mere representation.

What is opened up for thought in this representation can be conceived only by comprehending the entire conjuncture of the projection of Da-sein.



152. The levels of beyng14


Whence this ordering into levels? Already on the basis of the ἰδέα and the nearness to it—cf., for example, Plato's Republic, although there the levels are levels of "beings" or, more specifically, levels proceeding from nonbeings to beings all the way up to ὄντως ὄν.

Then especially the neo-Platonic order of levels!

Christian theology—ens creatum and analogia entis.

Wherever a summum ens is posited. Leibniz: slumbering monads ⟷ central monad. Everything in a revised neo-Platonic form of a system in German Idealism. To what extent this all goes back to Plato and is Platonism; always only levels of beings as varying fulfillments of the highest beingness.

Are there at all levels of this sort and even levels of beyng, if the question is posed proceeding from the truth of being as event?

If we consider the differentiation between beyng and beings as an appropriation of Da-sein and a sheltering of beings, and if we note that everything here is thoroughly historical and that a Platonic-idealistic system has become impossible on account of its insufficiency, then there remains the question of how to place in order what is living, "nature" and what is non-living in it, tool, machination, work, deed, sacrifice, and their power of truth (primordiality of the sheltering of truth and thereby the originating essential occurrence of the event). Every representational and calculative order is superficial here;



14. Cf. The leap, 132. Beyng and beings, and 154. "Life."


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