260 I. 6
Being and Time

if it neither clarifies ontologically the kind of Being which belongs to the thinking of that which is thought, nor is even so much as acquainted with it as a problem?

If we go back to the distinction between the act of judgment and its content, we shall not advance our discussion of the question of the kind of Being which belongs to the adaequatio; we shall only make plain the indispensability of clarifying the kind of Being which belongs to knowledge itself. In the analysis which this necessitates we must at the same time try to bring into view a phenomenon which is characteristic of knowledge—the phenomenon of truth. When does truth become phenomenally explicit in knowledge itself? It does so when such knowing demonstrates itself as true. By demonstrating itself it is assured of its truth. Thus in the phenomenal context of demonstration, the relationship of agreement must become visible.

Let us suppose that someone with his back turned to the wall makes the true assertion that 'the picture on the wall is hanging askew.' This assertion demonstrates itself when the man who makes it, turns round and perceives the picture hanging askew on the wall. What gets demonstrated in this demonstration? What is the meaning of "confirming" [Bewahrung] such an assertion? Do we, let us say, ascertain some agreement between our 'knowledge' or 'what is known' and the Thing on the wall? Yes and no, depending upon whether our Interpretation of the expression 'what is known' is phenomenally appropriate. If he who makes the assertion judges without perceiving the picture, but 'merely represents' it to himself, to what is he related? To 'representations', shall we say? Certainly not, if "representation" is here supposed to signify representing, as a psychical process. Nor is he related to "representations" in the sense of what is thus "represented," if what we have in mind here is a 'picture' of that Real Thing which is on the wall.1 The asserting which 'merely represents' is related rather, in that sense which is most its own, to the Real picture on the wall. What one has in mind is the Real picture, and nothing else. Any Interpretation in which something else is here slipped in as what one supposedly has in mind in an assertion that merely [218] represents, belies the phenomenal facts of the case as to that about which the assertion gets made. Asserting is a way of Being towards the Thing itself that is.2 And what does one's perceiving of it demonstrate? Nothing


1 'Er ist auch nicht auf Vorstellungen bezogen im Sinne des Vorgestellten, sofem damit gemeint wird ein "Bild" von dem realen Ding an der Wand.' While we follow tradition in translating 'Vorstellung' as 'representation', the literal meaning is somewhat closer to 'putting before us'. In this sense our 'picture' or 'image' ('Bild') of the actual picture ('Bild') on the wall, is itself something which we have 'put before us' and which is thus 'vorgestellt', though in English we would hardly call it 'that which we represent'.

2 ''Das Aussagen ist ein Sein zum seienden Ding selbst.'