brought to themselves. The grounding of this domain requires a surrendering, but one that is the opposite of self-renunciation. The grounding can be carried out only by courageously facing the abyss. This domain (if such a designation is at all adequate here) is Da-sein, that "between" which in first grounding itself sets the human being and god apart, and toward each other, and appropriates each to the other. What opens up in the grounding of Da-sein is the event. Intended thereby is not an "over and against," something intuitable and an "idea," but rather a beckoning hither, and an abiding thither, in the open realm of the "there," which is precisely the clearing-concealing fulcrum of this turning.
This turning acquires its truth only if it is carried out as the strife between earth and world, such that what is true is sheltered in beings. Only the history grounded in Da-sein possesses the guarantee of belonging to the truth of being.
9. Conspectus
Beyng as event—hesitant denial as (refusal). Ripeness: fruit and gift. The negative in beyng; and the oscillation; in strife (beyng or nonbeing [Nichtsein]).
Beyng essentially occurs in the truth: clearing for self-concealment.
Truth as the essence of grounding: ground—that in which something is grounded (not the "from which" as cause).
The grounding grounds as abyss: the plight as the open realm of self-concealment (not the "void," but abyssal undepletion).
The abyss as the time-space.
The time-space—the site of the moment of the strife (beyng or nonbeing).
The strife as the strife of earth and world, because truth of beyng only in the sheltering, and this latter as the grounding "between" in beings. Sundering of earth and world.
The paths and modes of sheltering: beings.
10. Of the event
Beyng essentially occurs as the event.
The essential occurrence has its middle and its expanse in the turning. The carrying out of the strife and of the encounter.
The essential occurrence is secured and sheltered in the truth.
Truth happens as clearing-concealing.