188
IV. The Leap [238,239]


Who leaps over this sort of weighing, ventures the unweighable, and places beings back into beyng?

Where is the space for carrying that out? Is it not obvious that the weighable must be, in order for the truth of beyng to occur essentially? Yet must not the unweighable alone be ventured on the scale?

With respect to what is closest, usual, and continuous, beings will always outdo beyng and drive it away. And that will not occur when beings develop as gathered into themselves but, rather, when beings become objects and states of dissembling machinations and are dissolved into nonbeings. Here the most extreme dissipation of beyng happens in the most ordinary publicness of beings that have become a matter of indifference.

Can we gauge from here the untruth to which beyng must succumb? Can we appreciate its truth, which stands opposed to dissipation, essentially occurs as pure refusal, and possesses for itself uniqueness and complete strangeness?

The stillest and steepest paths and passages must be found in order to lead out of the already all-too-long-lasting habituality and exhaustion of beyng and to ground for beyng (in that which it itself appropriates as event, i.e., in Da-sein) the site of its essential occurrence.


122. The leap
(the thrown projection)


is the carrying out of the projection of the truth of beyng, in the sense of an entering into the open realm such that the projector of the projection experiences himself as thrown, i.e., as appropriated by beyng. The opening accomplished by the projection is an opening only if it occurs as an experience of thrownness and thus of belonging to beyng. That is what makes it essentially distinct from all merely transcendental modes of knowledge regarding conditions of possibility (d. The leap, 134. The relation between Da-sein and beyng).

The thrownness does testify to itself, however, and does so only in the basic occurrences of the concealed history of beyng and indeed, for us, above all in the plight of the abandonment by being and in the necessity of the decision.

As the projector projects and speaks thoughtfully "of the event," it is revealed that he himself, the more he projects, the more is he thrown as one who is already thrown.

The opening up of the essential occurrence of beyng manifests that Da-sein does not accomplish anything, except for catching on to the oscillation of appropriation, i.e., entering into this oscillation and