§70 [49–50]


Speechlessness, having been attained, most readily conceals the awaiting of the word, i.e., the attentiveness to the event, and this is already the disposedness toward the courage of steadfastness.

Pain holds steadfast in the inceptual difference of the event-related opposition between the departure and the difference. These latter, for their part, essentially occur in each case again in the opposition between the disentangling and the twisting free and are illuminated in their unity. It is as this unity that the turning of Da-sein essentially occurs.


Essential questioning stands outside the restlessness of curiosity and does not allow itself to dispute the equanimity in which forbearance with respect to the truth of being is reconciled with magnanimity toward the errancy of the abandonment of beings by being so as to be prepared for the diffidence which opens the human being to the claim of the inceptual.


By attending to the simplicity of beyng, we experience the claim of the event and, in such experience, hear the word from which arises the language whose “use” belongs under the law of the beginning.

70. The transition

The destiny of beyng transits over to the thinkers. Their saying, in enduring the transition, must often speak in the mode of denial. Yet their denying language does not by any means remain on the level of the negative and the reactive. (Refusal of the departure.) Their denial is determined by the riches of being, i.e., by the difference as the departing inceptuality.

Moreover, this negating is not in any way the negativity of absolute dialectic.

It is a “no” that cannot be sublated, but the impossibility of sublation is a sign of the inceptual transition.

The transition, which the thinkers “follow,” itself follows as the course of the overcoming which arises out of the twisting free of beyng. Attentiveness to the transition is the enduring of the difference into the departure; it is the abyssal ground of the beginning.