§76 [530-531]

and thus unveils the dimension of the possible in general, and what is possible is in itself already articulated into possibly 'being in such a way or otherwise', into the possibility of 'being or not being'. Why this is the case, however, we cannot discuss here.

What we previously pointed out as individual characteristics have now been unveiled as originarily interwoven into the unity of the primordial structure of projection in a unitary manner. In projection there occurs the letting-prevail of the being of beings in the whole of their possible binding character in each case. In projection world prevails .

This primordial structure of world-formation, namely projection, also displays, in its originary unity, that which Aristotle necessarily had recourse to in his question concerning the possibility of λόγος. Aristotle says: The λόγος in accordance with its possibility, is grounded in the originary unity of σύνθεσις and διαίρεσις. For projection is an occurrence which, as raising us away and casting us ahead, takes apart as it were (διαίρεσις)-in that apartness of a raising away , yet as we saw, precisely in such a way that in this process there occurs an intrinsic turning toward on the part of whatever has been projected, such that that which has been projected is that which binds and binds together (σύνθεσις). Projection is that originarily simple occurrence which-in terms of formal logic-intrinsically unites contradictory things: binding together and separating. Yet-as the forming of the distinction between possible and actual in its making-possible, and as irruption into the distinction between being and beings, or more precisely as the irrupting of this 'between'-this projection is also that relating in which the 'as' springs forth. For the 'as' expresses the fact that beings in general have become manifest in their being, that that distinction has occurred. The 'as' designates the structural moment of that originarily irruptive 'between'. We simply never first have 'something' and then 'something more' and then the possibility of taking something as something, but the complete reverse: something first gives itself to us only when we are already moving within projection, within the 'as'.

In the occurrence of projection world is formed, i.e., in projecting something erupts and irrupts toward possibilities, thereby irrupting into what is actual as such, so as to experience itself as having irrupted as an actual being in the midst of what can now be manifest as beings. It is a being of a properly primordial kind, which has irrupted to that way of being which we call Da-sein, and to that being which we say exists, i.e., ex-sists, is an exiting from itself in the essence of its being, yet without abandoning itself.

Man is that inability to remain and is yet unable to leave his place. In projecting, the Da-sein in him constantly throws him into possibilities and thereby keeps him subjected to what is actual. Thus thrown in this throw, man is a transition, transition as the fundamental essence of occurrence. Man is history, or better, history is man. Man is enraptured in this transition and

Martin Heidegger (GA 29/30) The Fundamental Concepts of Metaphysics