62 | I. The Incipience of Inception
This evental inter-vening is of an entirely other essence than the “later than” and the following-after of beingness to beings. The inter-vening can also not be explained by a change in the human, but rather the opposite: the essence of the human gains the possibility of change in being given over to Dasein.
Thought inceptively and onto-historically, [“beings”] can hence [be] without being; then there is neither concealment nor unconcealment; least of all is there then the nothing. The inception of which remains in being. “Then” there “is” also no “then” and no “heretofore.” Because “time,” indeed, as the ecstatic clearing of presencing-being, being-to-come and having-been [An- und Zu- und Ge-wesens], eventuates as appropriative eventuation, not only as the merely successive. This is inceptive historicity.
11. In the evental inter-vening, being demands from thinking release from all directions of questioning that cling to the “a priori” and quickly distort being into beingness. [The question of the making-possible!]
But the question of the relatedness of being to beings is not thereby cut off. The relatedness is itself history and, in a more inceptive sense, turns.
From being as incursion into (beings), from beings to event, from event to being-there, from being-there to the temporalizing of beings as such.
12. In the historicity of the inter-vening of the in-between, the essence of the debarring (ἄπειρον) and concealment (ἀλήθεια) first reveals itself.
Here the de-clining [Rück-gänglichkeit] of inception, the incepting of the abyss, is first knowable in the knowing that does not re-present but, rather, stands within appropriating eventuation.
13. Accordingly, the saying of beyng in the other inception comes (despite the abandonment of the differentiation) from out of the overcoming, and thus far, there still remains in this saying a suggestion of beings in their metaphysical kind of precedence. The difference does not become effaced. But it is changed essentially.
14. The event-like inter-vening, which is how beyng unfolds in its incursion into [beings], can nevertheless never be said historically-inceptively in its first naming and, thus, in the incepting itself. The first is also a way station here. But what must be risked is the attempt to unfold this way station out of being itself and as being. Not in such a way that being would only be the “medium” and the “ether” of the way station. (Appropriative event, inter-vening, and way station.)
15. Without explicit reference to the inceptive inter-vening, the guiding-words of being (Spring Semester 1941)18 endeavor in general to show this way station only as reminiscence.
18. Grundbegriffe (GA 51).