§12 [31-32]

2. Da-sein: the centrally open and thus concealing "between," between the advent and absconding of the gods on the one hand, and, on the other hand, humans as rooted in this "between."

3. Da-sein has its origin in the event and in the turning of the event.

4. Therefore Da-sein is to be grounded only as, and in, the truth of beyng.

5. The grounding-not creating-is, from the side of humans (cf. the single ones, the few ... ), a matter of letting the ground be. Thereby humans once again come to themselves and win back selfhood.

6. The grounded ground is at once abyss [Abgrund] for the fissure of beyng and distorted ground [Ungrund] for the abandonment of beings by being.

7. The basic disposition of the grounding is restraint (q.v.).

8. Restraint is the preeminent, momentary relation to the event as called through the call of the event.

9. Da-sein is the basic happening of the history to come. This happening arises from the event and becomes a possible site of the moment for the decision concerning humans-their history or non-history (as the transition of history into decline).

10. The event and Da-sein in their essence-i.e., in their belonging as grounding of history-are still fully concealed and will be strange for a long time. The bridges are lacking; the leaps have not yet been carried out. Still missing is the depth of a meditation and of an experience of truth which would be capable of those bridges and leaps: the power of the crucial decision (q.v.). On the other hand, what are numerous on the way are merely opportunities and means for misinterpretation, because we even lack the knowledge of what took place in the first beginning.

12. Event and history

History is not taken here as one domain of beings among other domains; instead, it exclusively has in view the essential occurrence of beyng itself. Thus already in Being and Time the historicality of Da-sein is to be understood only in terms of the fundamental ontology pursued there and not as a contribution to any extant philosophy of history.

The event of appropriation is original history itself, which could suggest that here the essence of beyng is grasped altogether "historically." To be sure, "historically" indeed, yet not in the adoption of some concept of history; rather, historically because now the essence

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