4. The human being the one who has turned back in self-casting loose (i.e., in the thrown projection); we must understand being, if ...
5. The human being the steward of the truth of beyng (grounding of Da-sein).
6. The human being neither the "subject" nor the "object" of "history" but only that which is wafted along by history (the event) and swept up into beyng, that which belongs to beyng. The call of the indigence, consignment to stewardship.
7. The human being as the stranger who undergoes the casting loose, who no longer returns from the abyssal ground, and who retains the remote proximity to beyng in this foreign realm.
273. History
Previously, the human being was never historical, although indeed this being "had" and "has" a history. Yet this having a history betrays immediately the only kind of "history" in view here. History is always determined by the "historiological," even when the intention is to grasp historical reality itself and delimit it in its essence. That happens in part "ontologically" (historical reality as reality of becoming) and in part "epistemologically" (history as the ascertainable past). Both interpretations depend on that which made "ontology" and "epistemology" possible, namely, metaphysics. The presuppositions of historiology are to be sought there as well.
If the human being is to be historical, however, and if the essence of history is to be known, then the essence of the human being must become questionable above all and being must become questionworthy, indeed question-worthy for the first time. History can be grounded only in the essence of beyng itself, i.e., only in the relation of beyng to the human being who is equal to that relation.
To be sure, it is impossible to calculate whether the human being will attain history, whether the essence of history will befall beings, and whether historiology can be destroyed; these matters rest with beyng itself.
The main difficulty preventing even a first clarification of these questions is the fact that we can scarcely detach ourselves from historiology, especially since we can no longer at all survey the extent to which historiology, in manifold hidden forms, dominates human being [Sein]. It is not by accident that "modernity" brings historiology into proper dominance. Today, at the start of the decisive phase of modernity, this dominance already extends so far that historiology