of the schematism, which Kant himself calls wholly obscure—remains something quite positive, whose fundamental significance has not been properly exploited even to this day.
The supposedly new concept of time that Bergson put forth by way of criticism of Kant is a complete misunderstanding of the positive element present in Kant.
Our task now is the following: Using our insight into the inner connection between truth—or uncoveredness as presence-now—and being as presence {Anwesenheit}, we have to clarify [195] the degree to which the three conditions of the possibility of falsehood are connected among themselves, so that we can then show that there is falsehood only insofar as there is temporality.50
50. [Here (Moser, p. 410), at the end of part I of the course, Heidegger ends his lecture of Friday, 18 December 1925, and a three-week Christmas break begins. He opens the new year and part II of the course with his lecture of Monday, 11 January 1926.]