348. Silence and saying
1. as the incapacity to say; no longer being able to say, and this again as a consequence of emptiness and perplexity or from fullness and knowledge.
2. as renunciation of speech for reasons of prudence and self-protection or in order to dissemble and hide oneself.
3. as expectation and unfolding of a long preparation, without regard to oneself and not determined by ability and inability.
4. as being greeted, which is a silence that does not exclude speech, but also does not allow just any speech. Instead, it requires a particular word of inceptual necessity.
349. Thanking
as appreciating, accepting the favor and appropriation, having faith in the fidelity of the belongingness. Sacrifice, giving up of the essence as transformation into beyng. Taking in advance—insertion into the maintaining.
Steadfastness is the essence of the appropriated gratitude. Entrance and devotion.
But how to kindle and release this thankfulness?
350. Essential thinking
does not explain beings in terms of an origin, with respect to which everything that has arisen not only is missing but also falls into emptiness, assuming that explanation is a most general concept.
Essential thinking does not explain; instead, it transposes into the truth of beyng. More precisely, it prepares this transposition in that it transports into questioning by way of a transporting that is both disposing and disposed. Questioning is the interrogation of the truth of beyng. This interrogation is in each case a step toward the abyss of Da-sein, and Da-sein can be attained only in a leap.
The imagelessly dispositional transporting as interrogation of Dasein is the preparation for the other beginning.
The usual “philosophy” explains, gropes about in empty “origins,” and is constantly exposed to the reproach that through it nothing could be experienced and nothing learned; e.g., the most profound discussion of the “origin” of language in the “philosophy of language” accomplishes nothing for correct speech and for the “use” of language,