GUIDE: After all that we have said about the bringing-to-abide of the abiding expanse, about the letting-rest in the return, and about the regioning of the open-region—the open-region can hardly be spoken of as will.
SCHOLAR: That the open-region’s enregioning and bethinging essentially exclude themselves from all effecting and causing already shows how decisively all that pertains to the will is foreign to them.
GUIDE: For every will wills to effect [wirken] and wills to have actuality [Wirklichkeit] as its element.
SCIENTIST: How easily could someone who now heard us say this fall into the opinion that releasement floats in ineffective unreality and thus in nullity, and, devoid of any power to act, is a will-less allowing of everything and basically a denial of the will to live!
SCHOLAR: So you think it is necessary for us to counter this possible suspicion regarding releasement by showing how something like a power to act and resoluteness prevail in it as well?
SCIENTIST: That is what I mean—though I don’t fail to recognize that all these names at once misinterpret releasement as pertaining to the will.
SCHOLAR: One would then have to think the word “resoluteness,” for example, as it is thought in the book mentioned earlier: as the self-opening for the open.53 [144]
GUIDE: Which we think of as the open-region.
SCHOLAR: And if we experience the essence of truth according to Greek saying and thinking as unconcealment and revealing, we remember that the open-region is presumably that which essentially occurs in concealment [das verborgen Wesende], or, as I would like to say, the essential occurring [Wesung] of truth.
SCIENTIST: And the essence of thinking, namely releasement to the open-region, would then be a resolute openness to the essential occurring of truth.
GUIDE: In releasement there could be an endurance concealing itself, one which rests purely in the fact that releasement enters ever more purely into an intimate awareness of its essence [ihres Wesens inne wird] and, enduring it, stands within it.
SCHOLAR: That would be a comportment [Verhalten] which would not become an attitude [Haltung], but which would rather gather itself
53. Here as elsewhere, Heidegger understands Entschlossenheit—a word commonly (and in Being and Time) translated as “resoluteness”—literally as a “de-closedness” (Ent-schlossenheit), that is, as a self-opening. In the 1959 excerpt, “the book” is specified as Being and Time and the last phrase of this passage was rewritten thus: “as the specifically [eigens] undertaken self-opening of Dasein for the open” (G 59 / DT 81). Below, Entschlossenheit is translated as “resolute openness.”—Tr.