III. The Interplay [185-187]

which is necessary in order to experience what began in that beginning and as that beginning. For without this remote position—and only the position in the other beginning is a sufficient one—we would always remain too near the beginning and would do so in an insidious way, inasmuch as what followed the beginning is still roofing us in and restraining us, such that our gaze remains trammeled in the sphere of the traditional question, what are beings? In other words, it remains confined within metaphysics of one sort or another

Only remoteness from the first beginning allows us to experience the fact that there the question of truth (ἀλήθεια) remained indeed necessarily unasked and that its nonoccurrence determined in advance that Western thought would be "metaphysics."

And this knowledge alone passes on to us the necessity of preparing the other beginning and of experiencing in the development of this preparedness the most proper plight in its full darity, i.e., the abandonment by being, which is the deeply concealed counterpart to the nonoccurrence of the question of truth and therefore cannot at all be explained on the basis of current or past faults and omissions

If this plight did not have the greatness of origination out of the first beginning, from where would it then take its power of compelling us to prepare for the other beginning? And that is why the question of truth is the first step toward such preparedness. This question of truth, only one essential form of the question of beyng, will in the future keep the latter question out of the realms of "metaphysics."

92. The confrontation between the first and the other beginning

Not a counter-movement; for all counter-movements and counter-forces are essentially codetermined by that which they are counter to, although in the form of an inversion. Therefore a counter-movement never suffices for an essential transformation of history. Counter- movements are caught up in their own conquest, which means they are trammeled by what they conquer. They do not free up a creative ground; instead, they deny it as unnecessary

Beyond counter-forces, counter-drives, and counter-arrangements, something utterly different must commence. With regard to the transforming and saving of the history determined by the West, that means: future decisions will not be made in previous domains ("culture"—"worldview"), ones still upheld by counter-movements. Instead, the place of decision must first be grounded, specifically through the opening up of the truth of beyng in the uniqueness of beyng, a uniqueness which lies anterior to all the opppositions in the previous "metaphysics."