§241 [375-377]

Everything goes back to the Greeks' basic experience of οὐσία. Thereby space and time immediately represented and indeed also that which obtrudes as representable thus in φύσις (cf. the corresponding priority of the νῦν as regards time).

Posited along with presence is the πέρας ["limit"], the περιέχον ["that which encloses"]. This postulation and its interpretation remain and are not brought back into something more originary, for that is possible only on the basis of the question of the truth of being; for Aristotle, on the other hand, the ποῦ ["where"] and the ποτέ ["when"] are categories, determinations of beingness, of οὐσία!

Whatever then is added in neo-Platonism, Augustine, and the Middle Ages, such as eternity according to Christian faith and the summum ens, the basic postulation remains and is the substratum for the mathesis which in Descartes comes to count as the essential guideline for the determination of beingness. Thus calculability and pure mechanics become prominent afortiori, while space and time entrench themselves in this interpretation as tenaciously and self-evidently as the representation of beingness.

The question of their unifying-original, completely other sort of essence is utterly strange, incomprehensible, and thus arbitrary.

240. Time and space.
Their "reality" and their "provenance"

"Time" has the character of the "I" as little as space has the character of the thing; afortiori, space is not "objective" nor time "subjective."

Time and space, as belonging to the essence of truth, are originally united in time-space and are the abyssal grounding of the "there"; through the "there," selfhood and what is true of beings first come to be grounded.

The difficulty involved in asking about the "reality" and "provenance" of space and time is characteristic of the horizon in which occurs in general the guiding question, "What are beings?" Cf. timespace as the abyss.

241. Space and time-time-space

Space is radically different from time. In a particular respect, space can be represented as an ordo and as the sphere for things conjointly at hand, which indicates that space, as so represented, is representable in

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