§194 [317-318]

194. The human being and Da-sein

Why Da-sein as the ground and abyss of the historical human being? Why not an immediate modification of the human being? Furthermore, why should humans not remain as they are? In what way is the human being then? Can that be established? On what basis? Which appraisal according to which standards?

In the history of the truth of being, Da-sein is the essential intervening incidence, i.e., the in-cident of that "between" into which humans must be dis-lodged in order to first be themselves again.

Selfhood, as the path and the realm of the assigning appropriation- to and of the origin of the "to" and the "self": the ground of the belonging to beyng, a belonging that includes the (steadfast) consigning appropriation. Consigning appropriation only where in advance and constantly the assigning appropriation; but both out of the ap-propriation proper to the event.

The belonging to beyng, however, essentially occurs only because being, in its uniqueness, needs Da-sein and also needs what is therein both grounded and grounding, namely, the human being. Truth does not essentially occur otherwise.

Otherwise only nothingness dominates, in the most insidious form of the nearness of the "actual" and the "living," i.e., in the form of nonbeings.

Da-sein, grasped as the being of the human being, is already grasped in advance. The question of the truth of this anticipatory grasp remains the question of how humans, in coming to be more eminently, place themselves back into Da-sein, thereby grounding Dasein, in order thus to place themselves out into the truth of beyng. This self-placing and its constancy, however, are grounded in the appropriation. Therefore it must be asked:

In which history does the human being have to stand in order to belong to the ap-propriation?

To that end, must humans not be thrust ahead into the "there," an occurrence which becomes manifest to them as thrownness?

Thrownness is experienced only out of the truth of beyng. The way thrownness was given a first preliminary interpretation (Being and Time) made it liable to be misinterpreted in the sense of the mere accidental occurrence of the human being among other beings.

Toward what power are earth and body kindled from here? Being human and "life."

Where else than in the essence of beyng itself does there reside the impetus to think out toward Da-sein?

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