The Restriction of Being • 213

The ground of the collapse lies first in the greatness of the inception and in the essence of the inception itself. [“Fall” and “collapse” create an illusion of negativity only in a superficial exposition.]105 The inception, as incipient, must, in a certain way, leave itself behind. [It thus necessarily conceals itself, but this self-concealing is not nothing.]106 [146|200] The inception that initiates can never directly preserve its initiating; it can never preserve it in the only way that it can be preserved, namely, by re-trieving it more originally in its originality. Therefore, we can address the inception and the collapse of truth solely in a thoughtful re-trieval. The urgency of Being and the greatness of its inception are not merely an object for historians to observe, explain, and evaluate. This does not preclude but instead demands the possibility that this collapse be displayed as far as possible in its historical course. Here, on the path of this lecture course, one decisive hint must suffice.

We know from Heraclitus and Parmenides that the unconcealment of beings is not simply present at hand. Unconcealment happens only in so far as it is brought about by the work: the work of the word as poetry, the work of stone in temple and statue, the work of the word as thinking, the work of the πόλις as the site of history that grounds and preserves all this. [“Work,” according to what we said earlier, is here always to be understood in the Greek sense as ἔργον, as that which comes to presence and which is pro-duced into unconcealment.]107 The striving for the unconcealment of beings and thus of Being in the work, this striving for the unconcealment of beings, which in itself already happens only as constant antagonism,

105. In parentheses in the 1953 edition.

106. In parentheses in the 1953 edition.

107. In parentheses in the 1953 edition.

Introduction to Metaphysics, 2nd ed. (GA 40) by Martin Heidegger

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