course of w. s. 1935-36.) why, and how are space and time thought together since antiquity? Which is the basic experience here, even if it could not be mastered? (the "there"!) Only superficially, according to the prevailing beingness? Yet how is the "and" related to space, how to time? Has that ever been asked? Can it be asked at all?
The "and" is in truth the ground of the essence of both space and time, the dislodging into the encompassing open realm which forms presencing and constancy but which could not itself be experienced or grounded. Cf. the collapse of ἀλήθεια and its simultaneous transformation into ὁμοίωσις (correctness).
For the experiencing projection does not occur here as the representation of a general essence (γένος), but in an original-historical entrance into Da-sein's site of the moment. To what extent such an entrance in Greek tragedy?
The site of the moment: the uniqueness and the intrusion of the most luminous transposal into the domain of the intimation out of the gentle captivation by what is self-withholding and hesitant, nearness and remoteness in the decision, the where and the when of the history of being as self-clearing and self-concealing out of the appropriation of the basic disposition of restraint. This and the basic experience of the "there" and thus of time-space.
Now, admittedly, to relate the representation of space and time back to dispositions seems to be not only a metaphysical positioning of the empty forms but also at the same time indeed a new "subjectivizing."
With respect to the latter, however, it should be remarked:
Because Da-sein is essentially selfhood (domain of what is proper) and selfhood for its part is the ground of the "I" and the "we" and of all lower and higher "subjectivity," therefore the unfolding of time-space out of the site of the moment is no subjectivizing but, instead, is its overcoming, if not already its radical, anticipatory repulsion.
This origin of time-space corresponds to the uniqueness of beyng as event and brings itself into its open realm only in the occurrence of the sheltering of truth in accord with the currently necessary path of sheltering.
Time-space as the essential occurrence of truth (essential occurrence of the abyssal ground) first comes to be known in carrying out the other beginning. Prior to that, however, it remains veiled—and indeed necessarily so—in the guise of the uncomprehended but familiar naming of "space" and "time" together.
Whence stems the priority of space and time as empty, the priority of their immediately represented extension and of their quantifiability and calculability?