V. The Grounding [323-324]

Time-space is to be unfolded in its essence as the site of the moment of the event. But "moment" is by no means merely an infinitesimal, scarcely graspable remnant of "time."

201. Da-sein and being-away

Being-away can also be understood in another, no less essential sense, namely: if Da-sein is experienced as the creative ground of being human and there then arises the knowledge that Da-sein is sheer moment and history, then the ordinary way of being human must be determined as being-away. It is "removed" from the enduring of the "there" and is only with beings as things objectively present (forgottenness of being). The human being is the away [das Weg].

Being-away is the more original term for the inauthenticity of Da-sein.

Being-away: the manner of bustling about with objectively present things; this manner is conceived on the basis of the "there" and belongs to the "there."

In addition, however, being human must now be grounded precisely as that which in turn preserves and develops Da-sein and both prepares for and also resists the creative ones.

202. Da-sein

Only as historical is the human being the "there," i.e., only as grounding of history and steadfast in the "there" by way of sheltering the truth in beings.

Da-sein can be endured steadfastly only in the highest creative—which at the same time means suffered—traversal of the farthest reaching transports.

To the "there" belongs, as its extremity, this concealment in its most proper open realm, i.e., the "away" as the constant possibility of being-away; the human being is acquainted with the "away" in the various forms of death. If Da-sein is to be genuinely grasped for the first time, death must be determined as the most extreme possibility of the "there." If now one speaks of an "ending"—and above all if Da-sein is sharply delimited against every sort of objective presence, then "ending" can by no means signify the mere discontinuing or disappearing of something objectively present. If time, precisely as temporality, is transport, then "ending" here means a "no" and something other than

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