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I. Prospect [43-44]

Meditation [Besinnung] is a questioning that searches into meaning [Sinn], i.e., into the truth of beyng (cf. Being and Time).

The questioning of truth is the leap into its essence and thereby into beyng itself (cf. The grounding, 227. On the essence of truth).

The question asks whether and when and how we belong to being (as event).

This question must be posed for the sake of the essence of being, which needs us, indeed not insofar as we are just objectively present but rather, insofar as by withstanding Da-sein we bear the latter in a steadfast way and ground it as the truth of beyng. Therefore meditation—leaping into the truth of being—is necessarily meditation on oneself. That does not mean (cf. The grounding) a consideration turned back upon ourselves as "given" beings. Instead, it means the grounding of the truth of selfhood out of the domain of what is proper to Da-sein.

The question of whether we belong to being is also, according to what has just been said, in itself the question of the essence of beyng. This question of our belonging is a question of the decision between the still-to-be-determined belonging and the abandonment by being as the obstinate adherence to nonbeings in the semblances of beings.

Since philosophy is such meditation, it leaps ahead into the most extreme possible decision, and by opening that decision it is in advance sovereign over all sheltering of truth in beings and as beings. Therefore philosophy is sovereign knowledge as such, though not "absolute" knowledge in the sense of the philosophy of German Idealism.

Because meditation is meditation on oneself, however, and accordingly brings us to the question of who we are, and because our being is a historical one, indeed preliminarily one handed down to us as having-been, meditation therefore necessarily becomes the question of the truth of the history of philosophy, i.e., becomes meditation on the all-surpassing first beginning of philosophy and on the unfolding of that beginning to the end.

Meditation on the here and now always falls short. What is essential is a meditation on the beginning, a beginning that predelineates its end and also incorporates "what occurs today" as the flowing out of the end and does so in such a way that only as arising from the beginning does what happens today become manifest in its belonging to the history of being (cf. The resonating, 57. The history of beyng and the abandonment by being).

What falls short even more is the alignment of philosophy with the "sciences," something which has—not accidentally—become a


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