VIII. Da-seyn [210–211]

225. The temporal domain of godlessness with respect to
the history of beyng (experienced godlessness)

(Da-sein—the inhabited place of the foreignness in beyng)

can very well allow the semblant Christian God and substitute gods; all this lies within the “worldview” that sets straight the godlessness which cannot at all be experienced in its truth as long as metaphysical thinking remains sovereign. Therefore it must be said:
All lights in heaven are extinguished.
The human beings of metaphysics will die under extinguished stars.

Godlessness is the time-space in which nothing can be ordered and instituted any longer, because here every calculable being defaults. In the inhabited place of the foreignness in beyng, there are open “places” for the entrance of the beginning, the beginning which inceptually appears in the twisting free of beyng.

226. Da-sein illuminates

beings and a being with respect to beyng

In Da-sein, beings are formed to themselves and thus to beyng.

The illumination confers the brightness of the inceptuality.

The illumination into beyng is itself neither effected nor effecting.

The illumination is the disposing and is like nothingness and its indeterminateness; for the illumination itself is not able to proffer this or that being.

The illumination brings to fruition the clearing of the “there” and brings forth beings out of the clearing.

Who has sealed this illumination to be such?

227. Da-sein and “openness”

The “Da,” as a concept understood with respect to the history of beyng, does not have a directional character according to which it is distinguished from the “over there” (here and there [da und dort]). Even the “there” is a Da or, more precisely, is in the Da (Daibi and ubi).

Nor does “Da” mean the same as “arrived” and thus “present,” “at hand.” Dasein = attendance [Beisein], “in attendance at,” presence— “Goethe is fond of this word,” according to the Grimms’ dictionary.