277
§226 [350-351]


a matter of principle. It is precisely the highly varied predominance of "Christian" thinking in the post-Christian and anti-Christian eras that hinders every attempt to break away from this soil and to think the fundamental relation between beyng and truth primordially, i.e., on the basis of a more original experience.


226. Ἀ-λήθεια and the clearing of concealment


Ἀ-λήθεια means un-concealment and the un-concealed itself, which already indicates that concealment itself is experienced only as what is to be cleared away, what is to be removed (α-).

Therefore questioning, too, does not address the concealment itself and its ground; and therefore also, conversely, the unconcealed as such is all that is essential, not the process of unconcealing and certainly not this as the clearing in which the concealment itself now actually comes into the open. Nevertheless, the concealment is not thereby canceled but first becomes graspable in its essence.

Truth as the clearing for concealment is thus an essentially different projection than is ἀλήθεια, although the former projection pertains to the recollection of the latter, and vice versa (cf. p. 278).

The clearing for concealment, as an originary-unitary essence, is the abyss of the ground, and as this abyss the "there" essentially occurs.

The seductive turn of phrase "truth is un-truth" is so prone to be misunderstood that it cannot reliably point out the right path. Yet it should still indicate the strangeness residing in the new projection of the essence—the clearing for concealment, and this as what essentially occurs in the event.

Which steadfast restraint of Da-sein is thereby claimed in order of rank if this essence of truth is to be brought to knowledge as what is originarily true?

Only now can we also see more clearly the origin of errancy and the power and possibility of the abandonment by being, the concealment and the dissembling; the dominance of the distorted ground.

The mere reference to ἀλήθεια does not much help explain the essence of truth which is placed at the ground here, because in ἀλήθεια the occurrence of unconcealment and concealment is precisely not experienced and not grasped as the ground, for the questioning is indeed still determined on the basis of φύσις, beings as beings.

But it is otherwise with regard to the clearing for concealment. Here we stand in the essential occurrence of truth, and this is the truth of beyng. The clearing for concealment is already the movement of the oscillation in the turning of the event


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