4. and consequently about a transformation of human being in the sense of a dis-lodging of its position amid beings.
5. Therefore it is in the first place about a more originary appreciation and empowering of beyng itself as event.
And so it is above all about the grounding of human being in Da-sein as the ground required by beyng itself for its own truth.
214. The essence of truth
(Openness)
Through recollection of the beginning (and thus of ἀλήθεια) as well as through meditation on the ground of the possibility of correctness (adaequatio), we strike up against one and the same openness of the open realm. Given thereby is, to be sure, only a first indication of the essence, which is determined more essentially as the clearing for self-concealing.
Openness itself, quite apart from its mode of essential occurrence, is already puzzling enough.
Openness: is that not (d. truth and abyssal ground) the emptiest of the empty? So it seems, if we try to take it, so to speak, for itself in the manner of a thing.
Yet the open realm, which conceals itself at the same time that beings come to stand in it in each case (indeed not only the things most proximately at hand), is in fact something like an inner recess [hohle Mitte], e.g., that of a jug. Yet it must be recognized that the inner recess is not just a haphazard emptiness which arises purely on account of the surrounding walls and which happens not to be full of "things." It is just the opposite: the inner recess itself is what determines, shapes, and bears the walling action of the walls and of their surfaces. The walls and surfaces are merely what is radiated out by that original open realm which allows its openness to come into play by summoning up, round about itself and toward itself, such-andsuch walls (the particular form of the vessel). That is how the essential occurrence of the open realm radiates back from and in the embracing walls.
We must understand in a corresponding way, though as more essential and richer, the essential occurrence of the openness of the "there." The surrounding walling action of the "there" is of course not an objectively present thing; indeed it is not a being, nor even all beings. Instead, it pertains to being itself and is the trembling of the event in the intimation of the self-concealing.
What is experienced in &:A~e£la, un-concealedness, is concealedness along with its partial and occasional overcoming and elimination. Yet