mercy of the irresistible superior power of technology? He would be if man today abandons any intention to pit meditative thinking decisively against merely calculative thinking. But once meditative thinking awakens, it must be at work unceasingly and on every last occasion—hence, also, here and now at this commemoration. For here we are considering what is threatened especially in the atomic age: the autochthony of the works of man.

Thus we ask now: even if the old rootedness is being lost in this age, may not a new ground and foundation be granted again to man, a foundation and ground out of which man's nature and all his works can flourish in a new way even in the atomic age?

What could the ground and foundation be for the new autochthony? Perhaps the answer we are looking for lies at hand; so near that we all too easily overlook it. For the way to what is near is always the longest and thus the hardest for us humans. This way is the way of meditative thinking. Meditative thinking demands of us not to cling one-sidedly to a single idea, nor to run down a one-track course of ideas. Meditative thinking demands of us that we engage ourselves with what at first sight does not go together at all.

Let us give it a trial. For all of us, the arrangements, devices, and machinery of technology are to a greater or lesser extent indispensable. It would be foolish to attack technology blindly. It would be shortsighted to condemn it as the work of the devil. We depend on technical devices; they even challenge us to ever greater advances. But suddenly and unaware we find ourselves so firmly shackled to

Discourse On Thinking (GA 16) by Martin Heidegger