III. The Interplay [206,207,208]

precisely sheer specialia of the universality of beings, i.e., of the universality of being. And in this way the character of the guiding question is reflected in the distinction between metaphysica generalis and metaphysica specialis. In the guiding question, a possible coupling of metaphysica generalis and metaphysica specialis is no longer an issue at all, since they are indeed coupled in the way just named, a way that is very external to beings and afortiori external to beyng. Utterly groundless pseudo-questions arise here as long as the unrecognized basis of the guiding question and the distinction between the two disciplines are from the start taken to be self-evident.

The confusion increases altogether if a solution to the question is sought with the help of the "ontological" difference developed in fundamental ontology. For this "difference" is indeed not a way of approach to the guiding question; it aims instead at a leap into the basic question. And it does so not in order to play vaguely with henceforth fixed terms (beings and being) but, rather, in order to go back to the question of the truth of the essential occurrence of beyng and thus to grasp in a different way the relation between beyng and beings, especially since also the interpretation of beings as such is transformed (sheltering of the truth of the event) and it becomes impossible to unwarily smuggle "beings" in as "represented objects," "things objectively present in themselves," or the like.

108. The basic metaphysical positions within the history of the guiding question and their respective interpretations of time-space11

1. How space and time are experienced, grasped, and named in the first beginning. What does "mythological" interpretation mean here?

2. How both themselves enter into the realm of beings, the realm of what is constantly present, and are in part μὴ ὄν.

3. The fact that the domain of truth for being remains closed off and unknown here.

4. To what extent neither possible nor necessary to think space and time (place and now) back into their origin (appertaining to ἀλήθεια).

5. How space and time then become schematic representations in the course of their interpretation with respect to μέγεθος ["extension"]

6. How this postulation is then appropriated in modern, "mathematical" thinking.

11. Cf. The grounding.

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