II. The Resonating [121-122]

"sentimental" moments, which indeed are not seldom under the "domination" of calculation, there is concern over "destiny" and "providence" but never such that, from what is thus appealed to, a formative power could emerge and could manifest the mania for calculation in its proper limits.

Calculation is meant here as a basic law of comportment, not as the mere deliberation or even the cleverness of an individual act; these latter pertain to all human proceedings.

2. Speed—of every sort; the mechanical increase in technical "velocities," and such increase altogether only a consequence of this speed; the latter the inability to withstand in the stillness of concealed growth and of waiting; mania for the surprising, for what is again and again immediately and differently "striking" and enthralling; transience as the basic law of "constancy." Necessary: prompt forgetting and losing oneself in what comes next. On this basis, then, the erroneous representation of the high and the "highest" in the monstrous form of record-breaking performances; purely quantitative increase, blindness to the truly momentary, which is not the transient, but is what opens up eternity. With respect to speed, however, the eternal is the mere endurance of the same, the empty "and so on and on"; the genuine unrest of the battle remains concealed, and in its place has stepped the restlessness of constantly more ingenious activity, which is pushed forward by the dread of becoming bored with oneself.

3. The burgeoning of the massive. This expression does not simply allude to the "masses" of "society"; those masses have become prominent only because number already reigns, as does the calculable, i.e., what is accessible to everyone in the same way. What is common to the many and to all is what the "many" see as overarching; that accounts for the tendency to calculation and speed, just as, conversely, these in turn place the massive in its tracks and its framework. Here the most acute-because most inconspicuous-opposition to the rare and the unique (the essence of being). Everywhere in these ways of cloaking the abandonment by being, the distorted essence of beings, in the guise of nonbeings, becomes more and more diffuse and indeed in the semblance of a "great" occurrence.

The diffusion of these ways in which the abandonment by being is cloaked and indeed the diffusion of this abandonment itself are the strongest-because at first quite unnoticeable-obstacle to the correct assessment and grounding of the basic disposition of restraint, in which the essence of truth first shines forth insofar as the displacement into Da-sein happens.