allowing himself ecstatic entrance into the unconcealment of beings" (p. 41 above). In the second place, the "happen" in the "letting happen of truth" is the prevailing movement in clearing and concealment or, more precisely, in their union; in other words, it is the movement of the clearing of self-concealment as such, from which, in turn, all self-illumination arises. This "movement" even requires a fixing in place in the sense of a bringing forth, where this "bringing" is to be understood in the sense indicated on p. 37, in that the creating (creative) bringing forth "(is) a receiving and taking over that occurs within the pull [Bezug] toward unconcealment."

The meaning of the word "Ge-stell [placement]" used on p. 38, is to be understood in accordance with the above elucidation: the gathering together of the bringing forth, the allowing to come forth into the rift as bounding design (1repas). The Greek meaning of μορφή as figure is clarified by "Ge-stell" understood in this way. Now, in fact, the use of "Ge-stell" in later writings specifically as the key word for designating the essence of modern technology6 is thought out of this use of the word – not from bookcase [Biichergestell] or installation. This derivation is the more essential one since it corresponds to the destiny of being. Ge-stell, as the essence of modern technology, comes from letting-lie-before experienced in the Greek manner, λόγος, from the Greek ποίησις and θέσις. In the putting in place of Ge-stell – which now means the summoning of everything into assured availability – there speaks the claim of ratio reddenda, i.e., of λόγον διδόναι. It speaks, of course, in such a way that, today, this claim that is made by Ge-stell assumes dominion over the absolute. And placing-before, representation [Vor-stellen], gathered out of the Greek notion of apprehension, becomes making fast and fixing in place.

When we hear the words "fix in place" and "Ge-stell" in "The Origin of the Artwork" we must, on the one hand, forget the modern meaning of placing and enframing. Yet on the other, we must not overlook the fact that, and extent to which, being as Ge-stell, definitive of modernity, comes forth from out of the Western destiny of being and is nothing thought up by philosophers; rather, it is something which is thought to the thoughtful (compare Vorträge und Aufsätze, p. 28 and p. 49).

There remains the difficult task of discussing the definitions given on pp. 36ff. for the "establishing" and "self-establishing of truth in beings." Here again, we must avoid understanding "establishing" in the modern sense, avoid understanding it as "organizing" and "making ready" in the manner of a lecture on technology. Rather, "establishing" thinks toward the "impulse of truth toward the work" referred to on p. 37, the impulse