Insight Into That Which Is [48–49]

by starting from something other than itself. This something else, starting from which we now representatively think the worlding of the world, again cannot be entirely foreign to the essence of world. Quite to the contrary, it occurs to us that we take this something else, from which we understand the worlding of the world, to be the essence of world, while in truth the worlding of the world is precisely the concealed essence of what we drag in here to characterize the worlding of world. Thus we proceed knowingly along an unavoidable, erroneous path. But because we go along it knowingly we can turn back at any time.

World is the fourfold of earth and sky, divinities and mortals. In the uniting whole of its presence, the mirror-play of the fouring guards everything that thingingly presences and absences between the four. From long ago the presence of what presences, of τὸ ἐόν, the being [das Seiend] is called τὸ εἶναι, being [das Sein], namely the being of the ἐόντα, of the being, the esse entium.

World lets the thinging of the thing take place, clearing-guarding it. World thus guards the essence of presencing as such. World guards worldingly the essence of that which essences as the being of beings.

We conceive the world now in terms of what is familiar to us, the being of beings. So conceived, the world is what guards being in its essence. Guarding in such a way, the world is the guardian of the essence of being. Instead of guardianship [Wahrnis] we also say truth [Wahrheit] and thereby think this basic word more inceptually from out of the worlding of world.

In the fourfold of earth and sky, divinities and mortals, the still-concealed mirror-play worlds as the world. The world is the truth of the essence of being.

Thus we now characterize the world in respect to being. So conceived, world is subordinate to being, while in truth the essence of being essences from out of the concealed worlding of world.4 World is not one way of being and deferential to this. Being has to own its essence from the worlding of world. This points out that the worlding of world is an appropriating [das Ereignen] in a still-unexperienced sense of this word. When world first properly takes place, then being, and along with it the nothing, vanish into worlding. Only when the nothing, in

4. (Event of appropriation)

Martin Heidegger (GA 79) Bremen and Freiburg Lectures

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