87
§52 [109-110]

As to "problems," on the other hand, these certainly exist within machination, indeed in great numbers; they are known as "difficulties" and are there only in order to be overcome. There are unclarities, matters not yet clarified, within the representing and pro-ductive way of explaining. The unclarities are tasks that have not yet been worked out. There is all this, however, only because machination determines the beingness of beings, not in the least because machination itself could be subject to a limit.

Since it is in this way that machination dispels and eradicates question-worthiness and brands it as downright deviltry, and since this destruction of question-worthiness, even in the age of the complete absence of questioning, is perhaps at bottom not fully possible, therefore this age is still in need of that which allows—in the manner proper to the age, i.e., machinationally—some validity to what is worthy of question and yet at the same time makes it innocuous. That is the accomplishment of lived experience: all this becomes a "lived experience'" an ever greater, ever more unprecedented, and ever more loudly proclaimed "lived experience." "Lived experience," understood here as the basic form of representation belonging to the machinational and the basic from of abiding therein, is the publicness (accessibility to everyone) of the mysterious, i.e., the exciting, provocative, stunning, and enchanting—all of which are made necessary by what is machinational.

The age of the complete absence of questioning tolerates nothing questionable and destroys all solitude. Precisely in this age, therefore, talk must circulate that "creative" persons are "solitary"; accordingly, everyone is informed of the solitude of these loners and is opportunely instructed, in "picture and sound," of their doings. Here meditation touches on the uncanniness of this age and knows itself to be far from every sort of facile "critique of the times" and "psychology." For what matters is to know that here, in all barrenness and frightfulness, something of the essence of beyng is resonating and the abandonment of beings (as machination and lived experience) by beyng is dawning. This age of the complete absence of questioning can be overcome only by an age of that simple solitude in which a readiness for the truth of beyng itself is prepared.


52. The abandonment by being


is strongest where it is most decisively hidden. And that is where beings have become—and must have become—the most ordinary and most usual. This happened for the first time in Christianity and its dogmatics,


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