I. Prospect [14-15]

not by slinging a bridge between beyng (beingness) and beings as if they were two objectively present riverbanks but by transforming together, into their simultaneity, both beyng and beings. The leap into the "between" is what first reaches and opens Da-sein and does not occupy a ready-made standpoint

The basic disposition of thinking in the other beginning oscillates within dispositions which can only be named distantly as


} presentiment

restraint (d. Prospect, 13. Restraint)

diffidence (d. Prospect, 6. The basic disposition).

The inner relation among these will be experienced only in thinking through the individual junctures into which the grounding of the truth of beyng and the grounding of the essential occurrence of truth must array themselves. The word for the unity of these dispositions is lacking, and yet it would be necessary to find that word in order to obviate the facile misunderstanding that here everything is based on a cowardly weakness. A blustering "heroism" might judge it so.

Shock: it can best be clarified in contrast to the basic disposition of the first beginning, namely, wonder. Yet the clarification of a disposition is never a guarantee that it is actually disposing instead of merely being represented.

To be shocked is to be taken aback, i.e., back from the familiarity of customary behavior and into the openness of the pressing forth of what is self-concealing. In this openness, what was hitherto familiar shows itself as what alienates and also fetters. What is most familiar, however, and therefore most unknown, is the abandonment by being. Shock lets us be taken aback by the very fact that beings are (whereas, previously, beings were to us simply beings), i.e., by the fact that beings are and that being has abandoned and withdrawn itself from all "beings" and from whatever appeared as a being

Yet this shock is neither a mere shrinking back nor the bewildered surrender of the "will." Instead, because in this shock it is precisely the self-concealing of beyng that opens up, and because beings themselves as well as the relation to them want to be preserved, this shock is joined from within by its own most proper "will," and that is what is here called restraint.

Restraint: the pre-disposition of readiness for the refusal as gift (d. Prospect, 13. Restraint). In restraint, there reigns (though one is still taken aback) a turn toward the hesitant self-withholding as the essential occurrence of beyng. Restraint is the center (d. below) for shock and diffidence. These latter merely characterize with more

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