of beyng no longer only means presence but, rather, means the full essential occurrence of the temporal-spatial abyss and thus of truth. In unity with this, knowledge of the uniqueness of beyng arises. Yet "nature" is not somehow disregarded thereby; instead, it is transformed just as originally. This original concept of history first grants us the domain in which it is shown why and how history is "more" than action and will. "Destiny" also belongs to history and does not exhaust the essence of history
The way to the essence of history, understood out of the essential occurrence of beyng itself, is prepared in "fundamental ontology" through the grounding of historicality in temporality. That means—in the sense of the sole guiding question (the "question of being") in Being and Time—time, as time-space, takes back into itself the essence of history. Yet insofar as time-space is the abyss of the ground—i.e., the abyss of the truth of being—there lies in the interpretation of historicality in Being and Time a directedness to the essence of being itself, the questioning of which is the only endeavor of that book. And such questioning amounts to neither a theory of history nor a philosophy of history.
is the style of inceptual thinking only because it must become the style of future humanity grounded in Da-sein, i.e., only because it bears this grounding and is its pervasive disposition
Restraint, as style: the self-certainty of the grounding measure and of the sustained wrath of Da-sein. It determines and disposes the style, because it is the basic disposition.
Disposition (cf. the lecture course on Hölderlin7 ) is meant here in the sense of steadfastness: the unity of the carrying out of all captivation [Berückung] and of the projecting and carrying in of all transporting [Entrückung], and it is the enduring and the enactment of the truth of being. Every other external and "psychological" representation of "disposition" is to be avoided here. Thus disposition is never merely the modality which accompanies, illuminates, and shades all-supposedly already fixed-human behavior. Instead, it is first through disposition that the extent of the transporting of Dasein is
6. Cf. above: 5. For the few-For the rare, p. 13ff.; d. below: The grounding, 193. Da-sein and the human being.
7. Hölderlins Hymnen "Germanien" und "Der Rhein," winter semester 1934-35, (GA39).