§58 [122-123]

Yet those modes of sojourning amid beings, and the modes in which beings are "dominated," are so undermining because they do not allow themselves to be simply cleared away one day as apparently mere outer forms that enclose something inner. Those modes insert themselves in the place of the inner and ultimately deny the distinction between an inner and an outer, since they themselves claim to be the first and the only. To this corresponds the way knowledge is attained as well as the calculated, speedy, massive dissemination, to as many as possible in the shortest possible time, of bits of erudition that are not at all understood; "schooling" ["Schulung"]: a word which in its current meaning turns the essence of school and of σχολή ["leisure"] upside down. Yet this, too, is only a new sign of the upheaval which does not halt the increasing uprootedness, because this upheaval does not reach the roots of beings. Nor does it want to reach them, for it would have to encounter there its own groundlessness.

To calculation, speed, and the massive, there comes to be allied something further which is related to all three and takes over in an emphatic way the disguising and cloaking of the inner disintegration. This is:

4. the denuding, the making public and common, of every disposition. To the devastation this creates, there correspond both the greater lack of genuineness in every attitude and, as one with that, the debilitation of words. A word is then merely a sound and a noisy excitation, in which a "meaning" can no longer be intended, because every concentration of possible meditation has been taken away and meditation is altogether disdained as something strange and impotent.

All this becomes so much more uncanny the less obtrusively it plays out and the more self-evidently it takes possession of the everyday and is, so to speak, covered over by new institutional forms.

The consequences of the denuding of the dispositions, which is at the same time a cloaking of the expanding emptiness, appear ultimately and precisely in the incapacity to experience what is genuinely happening, the abandonment by being, as a disposing plight—presuming this abandonment could indeed, within certain limits, be shown.

5. All these signs of the abandonment by being point to the inception of the era of the complete unquestionableness of all things and of all machinations.

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