Greek Interpretation of Human Beings [93-94]

conceding their exclusion from entry into their own essence. Human beings are "at home" on every passageway through beings. Human beings reach everywhere, and it seems that in this way they also "come to something" and, as we say, earn a living. The Greek word πόρος can also mean precisely this. It can then stand for "wealth" as opposed to πενία poverty. In human beings reaching everywhere, however, and in each case coming to "something," they still come to nothing, because they remain stuck with particular beings in each case, and fail to grasp their being or essence in such beings. The "nothing" to which they come is that which, turning counter to being, directly excludes human beings altogether from being. For this reason, οὐδέν is used here rather than μηδέν. Driven to busy themselves with all beings in every way, human beings are simultaneously (as though) driven out from being, however much effect beings may have, however "effective" they may be as actual in their actual efficacity, indeed however fearful or powerful or inhabitual they may be. For the powers and forces of nature too can indeed be fearful in their effect; other things in their sublimity can indeed demand awe; the inhabitual can indeed compel our astonishment: yet all such things are δεινόν only in the manner of their effect upon humans, they are not uncanny in the manner of the human being's very being. For it belongs to this kind of uncanniness, that is, unhomeliness, that whatever is of this essence knows of beings themselves and knows of them as beings, addressing them and enunciating them. This is something of which no thing of nature and no other living being is capable. Human beings alone stand in the midst of beings in such a way as to comport themselves toward beings as such. For this reason, it is left to beings of this essence alone to forget being in their relation to beings. As a consequence of this state of forgetting, the human being is in a certain manner outside of that wherein all beings are beings, namely, outside of being. For this reason, beings even refuse to human beings that which humans hope from them, namely that with and among beings they may come to something. Human beings simultaneously stand in the midst of beings in such a way that in relation to those beings they are ἄπορος. Yet only as παντοπόρος are they ἄπορος and vice versa. In those beings the)' come to, and in which they think themselves at home, they come to nothing. Thinking they are homely, human beings are those who are unhomely.

This kind of uncanniness, namely unhomeliness, is possible for human beings alone, because they comport themselves toward beings as such, and thereby understand being. And because they understand being, human beings alone can also forget being. Uncanniness in the sense of unhomeliness thus exceeds infinitely. that is. in essence. all other forms of the uncanny. Strictly speaking, unhomeliness is not at all one form of the uncanny among others but is essentially "beyond" these, something the