determinate 'now' sinks at a stroke; the sign of this is that we do not worry at all about the clock and suchlike. Nor is that which entrances, however, a more stretched 'now', such as the span of time during which this boredom persists. This boredom does not need such things at all, it can take hold of us in an instant like a flash of lightning, and yet precisely in this instant the whole expanse of the entire time of Dasein is there and not at all specifically articulated or delimited according to past and future. Neither merely the present nor merely the past nor merely the future, nor indeed all these reckoned together—but rather their unarticulated unity in the simplicity of this unity of their horizon all at once.
b) Being impelled through the entrancement of time toward the moment of vision as the temporal character of being held in limbo. The temporal unity of being left empty and being held in limbo.
It is boring for one. What we thus—and indeed not by accident—explicitly attempt to clarify with great effort and elaborateness is there in the attunement in a straightforward simplicity, yet in such a way that if this boredom were to arise and we were to let ourselves be attuned through and through by it, we could give it a more animated oscillation if we really understood it. Yet from what has been said we do not yet understand it, not yet entirely—because thus far we have brought only the temporal nature of one moment, that of being left empty, closer to us. We know, however, that in this telling refusal of beings as a whole there lies our being impelled toward the extremity of that which makes Dasein possible as such.
Time is that which, in this boredom, strikes Dasein into time's entrancement. Through such entrancement it gives beings as a whole the possibility of a telling refusal of themselves to the Dasein that is entranced, i.e., the possibility of holding before Dasein as i t were, as unexploited, the possibilities of its doing and acting in the midst of these beings and with reference to them. This entrancing power of time is thus that which is properly telling in refusal. This means however at the same time, according to what we said earlier, it is that which also calls and tells of what is properly refused, i.e., what is uncircumventable if Dasein, in keeping with its possibilities, is to be what it can be and as it can be. What entrances in telling refusal must at the same time be that which gives [something] to be free in its telling announcing and which fundamentally makes possible the possibility of Dasein. What entrances at the same time disposes over that which properly makes possible, indeed this entrancing time is itself this extremity that essentially makes Dasein possible. The time that thus entrances Dasein, and announces itself as thus entrancing in boredom, simultaneously announces and tells of itself as that which properly makes possible. Yet whatever that which entrances as