thus for the first time becoming itself: the preserver of the thrown projection, the grounded one that grounds the ground.
Let us venture the immediate utterance:
Beyng is the trembling of divinization (the trembling of the resonance that announces the decision of the gods about their god).
This trembling expands the temporal-spatial playing field in which the trembling itself comes into the open as refusal. In this way, beyng "is" the appropriating event of the ap-propriation of the "there," of that open realm in which it itself trembles.
Beyng must be thought out to this extremity. It thereby illuminates itself as the most finite and richest, the most abyssal of its own intimacy. For beyng is never a determination of the god as god; rather, beyng is that which the divinization of the god needs so as to remain nevertheless completely distinct from it. Neither is being (as is the beingness of metaphysics) the highest and purest determination of the θεῖον and Deus and of the "absolute," nor is it (as pertains to this interpretation) the most general and most vacuous roof covering everything of which it is not the case that it "is" not
Yet, as refusal, beyng is not mere withholding and seclusion; on the contrary, refusal is the intimacy of an allocation. What is allocated in the trembling is the clearing of the abyssal "there." The "there" is allocated as something to be grounded, as Da-sein
Thus through the truth of beyng (for that is what this allocated clearing is) the human being is claimed originarily and otherwise. Through this claim of beyng itself, the human being is appointed as the steward of the truth of beyng (being human as "care," grounded in Da-sein).
Refusal is the most intimate compelling of the most originary and ever-inceptual plight, a compelling into the necessity of defense against the plight.
The essential defense is not supposed to ward off the plight so as to get rid of it. In resisting it, the defense must instead precisely preserve the plight and extend it into its being carried out in accord with the diffusion of the trembling
Therefore, beyng as the allocating refusal is the ap-propriation of Da-sein.
Yet this ap-propriation tends toward what is proper to itself through a trembling of divinization, and this divinization needs the temporal-spatial playing field for its own decision