V. The Grounding [387-388]

(cf. Being and Time on the spatiality of Da-sein and on temporality as historicality) .

Yet what remains decisive is the question: what is it about space and time that allows their mathematization? The answer lies in meditation on the circumstance that the abyssal ground, scarcely grounded in a productive way, is already engulfed by the distorted ground (cf. the first beginning).

The embrace of the captivation possesses the unlimited breadth of the hidden possibilities of the intimation

The gathering of the transporting possesses the unmeasured and unmeasurable remoteness of the consigned, bestowed, and assigned.

The opening of the abyssal ground is not groundless. The abyss is not a "no" to every ground in the manner of groundlessness; it is rather a "yes" to the ground in the concealed breadth and remoteness of that ground.

The abyssal ground is thus the inherently temporalizing, spatializing, and oscillating site of the moment for the "between," and Dasein must be grounded as this "between."

The abyssal ground is as little "negative" as is the hesitant withholding. Indeed both, if understood immediately ("logically"), contain a "no," and yet the hesitant withholding is the first and highest lighting up of the intimation.

To be sure, a "not" does essentially occur in the hesitant withholding if grasped more originarily. But that is the primordial "not," the one pertaining to beyng itself and thus to the event.

The opposite path, from "space" and from "time" (cf. above, p. 304f. and The grounding, 241. Space and time-time-space):

The surest way to take the opposite path is to make visible in an interpretation the spatiality and temporality of thing, tool, work, machination, and of every being, as modes of sheltering the truth. The projection of this interpretation is tacitly determined by the knowledge of time-space as abyss. But the interpretation itself must-when departing from the thing-awaken new experiences. The appearance that here we have a self-evident description resting in itself is not dangerous, because this way of interpretation indeed seeks to expound space and time by taking its orientation from time-space. This way and the way from beings must meet. The way from "beings" (if it is already inserted into the open realm of the strife between earth and world) then leads to an opportunity to incorporate the previous discussion of space and time into the inceptual confrontation (cf. The interplay).

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