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V. The Grounding [298-300]

3. mildness—(by no means the weakness of leniency; instead) the generous wakening of the concealed and retained, that which ever strangely binds all creating into what is essential to creating.

4. simplicity—(by no means the "easy" in the sense of the everyday, nor the "primitive" in the sense of the unconquered and futureless; instead) the passion for the necessity of the single task of securing the inexhaustibility of beyng in the shelter of beings and not letting go of the strangeness of beyng.


175. Da-sein and beings as a whole


The first reference to Da-sein as the grounding of the truth of beyng is made (Being and Time) in the course of asking about the human being understood specifically as the projector of being and thus as detached from all "anthropology." This reference could engender and strengthen the erroneous opinion that Da-sein, if it is to be understood essentially and fully, must be grasped only in this relation to the human being.

Yet meditation on the "there" as the clearing for self-concealing (beyng) must already allow us to surmise how decisive the relation of Da-sein to beings as a whole is, since the "there" sustains the truth of beyng. If thought along these lines, Da-sein moves (though not localizable anywhere) away from the relation to the human being and reveals itself as the "between" which is developed by beyng itself so as to become the open domain for beings that protrude into it, a domain in which beings are at the same time set back on themselves. The "there" is appropriated by beyng itself. The human being, as steward of the truth of beyng, is subsequently appropriated and, as belonging to Dasein, is appropriated in a preeminent and unique way. Therefore, as soon as a first reference to Da-sein is achieved, heed must be taken of what is announced in this reference as essential: the fact that Da-sein is appropriated by beyng and that beyng as event forms the center of all thinking.

Only in that way does beyng as event come fully into play. Yet beyng is not, as in metaphysics, the "highest" to which there is only an immediate return.

Accordingly, the "there" [das Da-] in its allocated power of clearing must now be developed on the basis of beings as well, assuming they have already begun to be beings more fully. Da-sein itself, as ap-propriated, becomes more proper to itself and becomes the self -opening ground of the self. Human stewardship only thereby receives its poignancy, decisiveness, and intimacy.


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