measured and that to Dasein is assigned the simplicity of the captivation, provided at issue here is restraint as the basic disposition.
It is the grounding, basic disposition because it disposes the fathoming of the ground of Da-sein, i.e., the fathoming of the event, and thereby disposes the grounding of Da-sein.
Restraint is the strongest and at the same time most delicate preparedness of Dasein for the appropriation, for being thrown into a genuine standing within the truth of the turning in the event (d. The last god). The dominion of the last god befalls restraint alone; restraint creates for this dominion and for the last god the great stillness.
Restraint disposes each grounding moment of a sheltering of truth In the coming Dasein of the human being. This history that is grounded In Da-sein is the concealed history of the great stillness. Only in such history can a people still be.
This restraint alone can gather humans and human assemblies to themselves, i.e., into the destiny of their assignment: the enduring of the last god.
Is a history still destined us in the future, something that is completely different from what now seems to be taken as history: the dreary hunt for self-devouring incidents which allow themselves to be seized, fleetingly, only by means of the loudest clamor?
If a history—i.e., a style of Da-sein—is still to be bestowed on us, then this can only be the concealed history of the great stillness, in which and as which the dominion of the last god opens beings and configures them.
Therefore the great stillness must first come over the world for the earth. This stillness arises only out of keeping silent. And this bringIng into silence grows only out of restraint. The latter, as the basic disposition, pervasively disposes the intimacy of the strife between world and earth and thereby also disposes the striving endurance of the incursion of the appropriation.
Da-sein, as the sustaining of this strife, has its essence in the sheltering of the truth of beyng, i.e., in sheltering, within beings, the last god (d. The grounding).
Restraint and care
Restraint is the ground of care. The restraint of Da-sein first grounds care as the steadfastness that withstands the "there," but care—it must be said ever and again—does not mean melancholy, preoccupation, or tormenting worry over something or other. All that is simply the distorted essence of care insofar as additionally it is placed into another misunderstanding according to which care is one "disposition" or "attitude" among others.