195
§130 [247-248]


130. The "essence" of beyng


If this essence is to be designated in a few words, then perhaps the following turn of phrase will serve:

Beyng essentially occurs as the event of grounding the "there" or, in short, as the event. Yet everything here is likely to be misinterpreted, and even if the misinterpretations are rejected, it must always be borne in mind that no formula can say what is essential, because formulas, without exception, are wont to be thought and said on only one level and in only one respect. A preliminary clarification, however, might help overcome what is formulaic here.

The event of grounding the "there" is meant in the sense of the genitivus objectivus: the "there," the essential occurrence of truth in its grounding (the more original moment of Da-sein) is what is ap-propriated, and the grounding itself clears the self-concealing, the event. The turning and the belonging of truth (clearing of self-concealment) to the essence of beyng.

What is true and, thereby, beings as well are first determined out of the original essence of truth, indeed in such a way that now beings no longer are; instead, beyng rises up toward "beings." In the other beginning of thinking, beyng is therefore experienced as event, specifically such that this experience, as springing forth, transforms all relations to "beings." Henceforth humans—i.e., the essential human being and the few of that kind—must build their history out of Da-sein, i.e., above all, must effectuate beings out of beyng toward beings. Not only as before, such that beyng is something forgotten (merely and ineluctably intended in advance) but such that beyng, its truth, explicitly bears every relation to beings.

This demands restraint as the basic disposition which disposes that stewardship in the time-space for the passing by of the last god.

The success or failure of this overturning of the human being as hitherto (i.e., first of all, the grounding of a more original truth in beings of a new history) cannot be calculated. It is instead given or withheld by the appropriation itself, even if these present meditations already think in advance the essential occurrence of beyng and know the basic traits of that occurrence.

The ap-propriation of the grounding of the "there" requires, to be sure, human cooperation, and that certainly signifies something essential and perhaps something already impossible for humans today.


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