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§99 [192-193]

Constancy and presence in their unity must therefore be determined temporally-spatially (with each side taken in a double sense), if they are to be grasped with respect to the truth of being.

Constancy is the enduring of the transporting into the having-been and into the to-come, and "duration" as mere continuance is only a consequence of this endurance.

Presence is the present in the sense of the gatheredness of the enduring in accord with the withdrawal of the latter out of the transportings, which are therefore disguised and so forgotten. In this way the semblant time-lessness of genuine "beings" arises.

Grasped spatially, constancy is the filling and fulfilling of space (space that is not explicitly experienced) and thus is a granting of place.

Presence is a granting of a place in the sense of giving space for beings which are put back into presence and thus are constant.

The unity of temporalizing and the granting of place, and indeed in the mode of presencing, constitutes the essence of beingness: the overcrossing.

Whence the curious fact that beings of such being (eternity) can pretend to be spaceless and timeless and even superior to space and time?

The reason is that space and time remain concealed in their essence, and to the extent that they are determined, they are so by way of that path which leads to them insofar as they themselves are taken as some sort of beings and thus as "definite present things."

In this way, however, space and time are referred to what is most palpably present, the σῶμα ["body"], what has the character of a material body, and to the modes of changeover, μεταβολή, which occur in this domain. Space and time follow, or precede, such change.

As long as the dominance of the inceptual interpretation of being remains unbroken, there will remain in force this thrusting aside of space and time in the realm in which they are most readily encountered. An inquiry such as the one indicated by the title Being and Time will by necessity not be understood, since it calls for a radical transformation of questioning.


99. "Being" and "becoming" in inceptual thinking7


"Becoming" as coming forth, and "passing away" as disappearing: these only in the Greek manner and intrinsically related to φύσις.



7. Cf. Die Auslegungen der Aristotelischen "Physik" (Marburg Übungen); cf. lecture course, Einführung in die Metaphysik, summer semester, 1935 (GA40).


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