the positioning that is named in positionality is being itself [das Sein selber], but beyng at the beginning of its destiny had illuminated itself as Φύσις, as the self-emergent delivering that brings-here-forth. From this essence of beyng, from Φύσις, beyng in its essencing as positionality has received its name as a fief.
The essential genealogy of positionality as the essence of technology reaches into and shows the essential provenance of the Western-European and, today, planetary destiny of being from Φύσις. It is a dispensation in which the unconcealment of presencing, as the veiled inceptual essence of being, makes its address. Since the early days of the Greeks this claim is no longer silenced. It has most recently spoken in what
Nietzsche uttered as the will to power, essencing in the eternal recurrence of the same [des Gleichen]. What the thinker says of being is not his opinion. What is said is the echo speaking through him of the claim that essences as beyng itself in that It brings itself to language.
To be an echo is more difficult and more rare than to have opinions and to represent standpoints. To be an echo is the suffering of thinking. This passion is a quiet sobriety. It is infinitely more difficult, because more endangered, than the highly touted objectivity of scientific research. To be an echo, namely of the claim of being, requires a carefulness with language that the technical-terminological style of language in the sciences can know nothing of at all. The internationality of scientific language is the starkest proof of its uprootedness from the soil and lack of homeland, though this by no means says that rootedness in the soil and what is homely of language would be in the least bit guaranteed, determined, or even founded by what is merely national. What is homely in a high language thrives only in the region of the uncanny claim of an essential stillness in the essence of beyng.
The name positionality, spoken to technology and thoughtfully heard by it, says that its essence determines an epoch of beyng because its essence, positioning, rests in the inceptual destiny of beyng (Φύσις-Θέσις). The Θέσις concealed in the essence of Φύσις at the dawn of the destiny of beyng, i.e., positioning, comes properly to language in the later epochs of the modern dispensation of being, there where Kant, a pure echo of the claim of the being of beings concernfully approaching him, pronounced the