us again—it "blows over," as we say. Hate does not "blow over." Once it germinates it grows and solidifies, eating its way inward and consuming our very being. But the permanent cohesion that comes to human existence through hate does not close it off and blind it. Rather, it grants vision and premeditation. The angry man loses the power of reflection. He who hates intensifies reflection and rumination to the point of "hardboiled" malice. Hate is never blind; it is perspicuous. Only anger is blind. Love is never blind: it is perspicuous. Only infatuation is blind, fickle, and susceptible—an affect, not a passion. To passion belongs a reaching out and opening up of oneself. Such reaching out occurs even in hate, since the hated one is pursued everywhere relentlessly. But such reaching out in passion does not simply lift us up and away beyond ourselves. It gathers our essential being to its proper ground, it exposes our ground for the first time in so gathering, so that the passion is that through which and in which we take hold of ourselves and achieve lucid mastery over the beings around us and within us.

Passion understood in this way casts light on what Nietzsche calls will to power. Will as mastery of oneself is never encapsulation of the ego from its surroundings. Will is, in our terms, resolute openness, in which he who wills stations himself abroad among beings in order to keep them firmly within his field of action.* Now the characteristic traits are not seizure and agitation, but the lucid grip which simultaneously gathers that passionate being.

Affect: the seizure that blindly agitates us. Passion: the lucidly gathering grip on beings. We talk and understand only extrinsically when we say that anger flares and then dissipates, lasting but a short time,

* Perhaps a word is needed concerning the traditional translation of Entschlossenheit, "resoluteness." Heidegger now hyphenates the German word to emphasize that Entschlossenheit, far from being a sealing-off or closing-up of the will in decision, means unclosedness, hence a "resolute openness." The word thus retains its essential ties to Erschlossenheit, the disclosure of Being in Dasein. On Entschlossenheit see Martin Heidegger, Sein und Zeit, 12th ed. (Tübingen: M. Niemeyer, 1972), esp. p. 297; "Vom Wesen der Wahrheit," in Wegmarken (Frankfurt/Main: V. Klostermann, 1967), p. 90; and Gelassenheit (Pfullingen: C. Neske, 1959), p. 59. Cf. Martin Heidegger: Basic Writings, ed. D. F. Krell (New York: Harper & Row, 1977), p. 133 n.