2. thanking as thoughtful poetizing.
In 1, the thanking is a poetizing—greeting.
In 2, the thanking is a thinking—as a questioning of that which is worthy of question.
*
The differentiation of poetizing and thinking is above all a segregative separation of what is purely and simply distinct.
But this differentiation separates because it distinguishes something original such that the separated things are determined to an essence out of which, in a respectively different way, each thinks, and poetizes, over to the other.
The thinking of beyng is by way of poetizing.
The poetizing of the holy is a thinking.
The danger and the appearance of commingling is here, where what rules to the greatest extent and most tenaciously is the most separated of that which is original.
*
Poetizing and thinking not explainable out of “poetry” and “philosophy,” as if these latter were fixed domains in themselves, as if the issue were to explain them.
At most, poetry and philosophy are grounded in poetizing and thinking. But how so and whence experienceable? The realm of agreement in the respectively different grounds and levels, according to the poetic or thoughtful experience; a third is excluded.
Experience and experience—the plight—history.
373. With respect to the history of beyng, the future essence of the poet and the thinker6
| The poet | The thinker |
|
founds the remaining of that
which remains, the dwelling of beings in the home-like, through the saying of the holy. Is preparation for the advent of the gods. |
grounds the abyss of beyng in the
twisting free of the latter toward
the downgoing of the beginning;
grounds the steadfastness in the
un-homelike of beyng. Is the venture of experienced godlessness. |
6. Cf. above on (event) and beginning.