of appropriation. This event, however, does not necessarily persist in its prelude. For in the event of appropriation the possibility arises that it may overcome the mere dominance of the frame to turn it into a more original appropriating. Such a transformation of the frame into the event of appropriation, by virtue of that event, would bring the appropriate recovery—appropriate, hence never to be produced by man alone—of the world of technology from its dominance back to servitude in the realm by which man reaches more truly into the event of appropriation.

Where are we now? At the entry of our thinking into that simplicity which we call in the strict sense of the term the event of appropriation. It seems as if we were now in danger of directing our thinking, all too carelessly, toward something that is remote and general; while in fact what the term event of appropriation wishes to indicate really speaks to us directly from the very nearness of that neighborhood in which we already reside. For what could be closer to us than what brings us nearer to where we belong, to where we are belongers, to the event of appropriation?

The event of appropriation is that realm, vibrating within itself, through which man and Being reach each other in their nature, achieve their active nature by losing those qualities with which metaphysics has endowed them.

To think of appropriating as the event of appropriation means to


Identity and Difference (GA 11) by Martin Heidegger