§4 [10-11]

the last remnant of heart from those who are already disheartened. But they then also do not belong in the invisible ring enclosing those whose questioning is answered by the intimation of beyng.

The question of the truth of beyng cannot be calculated in terms of what has preceded it. Furthermore, this questioning must be carried out in an originary way if it is supposed to prepare the beginning of another history. As unavoidable as is the confrontation with the first beginning of the history of thought, just as certainly must questioning forget everything round about itself and merely think about its own plight.

History comes to be only in the immediate leap over the "historiological."

The question of "meaning," i.e., according to the elucidations in Being and Time [Sein und Zeit], the question of the grounding of a projected domain, or, in short, the question of the truth of beyng, is and remains my question and is my unique question, for at issue in it is Indeed what is most unique. In the age that is completely questionless about everything, it is enough to begin by asking the question of all questions.

All the same, the task remains: the retrieval of beings out of the truth of beyng.

The question of the "meaning of beyng" is the question of all questions. As we unfold this question, we determine the essence of what is here called "meaning," that within which the question as meditation persists, that which it opens up as a question: the openness for $elf-concealing, i.e., truth.

The question of being is the leap into beyng, the leap carried out by the human being as the seeker of beyng, i.e., as the thinker who creates. A seeker of beyng, in the most proper abundance of the power to seek, is the poet, who "institutes" beyng.

We of today, however, have only the one duty, to prepare this thinker through the grounding that reaches far ahead, the grounding of a secure readiness for what is most worthy of question.

And therefore what is in effect here throughout is history, which denies itself to historiology, for history does not simply let the past appear but, instead, in all things thrusts over into the future.

5. For the few—For the rare

For the few, who from time to time question again, i.e., newly put the essence of truth up for decision.