In any case, the orientation toward the "I" and "consciousness," as well as toward representing, obstructs every path and bridge.
Truth15
What was indicated about it on the occasion of the lectures on the work of art, and was conceived as "instituting," is already the consequence of the sheltering which properly preserves the cleared-concealed. It is exactly this preservation which first allows beings to be and indeed as the beings they are and can be in the truth of the not yet thematized being [Sein] and in the way this truth is unfolded. (What counts as that which is is the present, the actual. to which the necessary and the possible are at first merely related—the usual example from the history of the first beginning.)
The sheltering is itself carried out in and as Da-sein. That happens, and gains and loses history, in the steadfast care-taking which in advance pertains to the event though scarcely has knowledge of the event. This care-taking, conceived not on the basis of everydayness but from the selfhood of Dasein, abides in various mutually requisite modes: the fabrication of implements, the instituting of machinations (technology), the creation of works, the acts that form states, and thoughtful sacrifice. In all of these, in each one differently, a pre-forming and co-forming of cognition and of essential knowledge as the grounding of truth. "Science" only a remote scion of a determinate permeation of implement-production, etc.; nothing autonomous and never to be brought into connection with the essential knowledge of the inventive thinking of being (philosophy).
The sheltering abides not only in modes of production but just as originally in the mode of reception in encountering the lifeless and the living: stone, plant, animal. human. The being-taken-back into the self-secluding earth happens here. This happening of Da-sein is never something for itself, however; it belongs instead within the kindling of the strife between earth and world and of steadfastness in the event.
Philosophy: to find and make appear the simple sights and native forms in which the essential occurrence of beyng is sheltered and taken to heart.
Who is capable of both the most distant gaze into the most concealed essence of beyng and the most immediate fortunate success of the appearing form of beings that shelter?
How do we create for beyng, by leaping ahead into its essential occurrence, the thrusting out of its beings so that the truth of beyng might preserve as an impetus the power of beyng to endure historically?
15. Cf. The grounding.