If beings are eventally appropriated, that is, when they are conveyed into the unconcealment of the clearing of the there, this does not just mean that “beings” now come into consciousness and, as the beings that they are, become objective. For in this way they never are beings. “Being-ness” eventuates along with the appropriative event.
That beings come into the open also does not say just that they engage the possibility of objectification; rather, it says that they come into being—and into telling and into word. But telling and word are not expression and setting but are rather the essential unfolding of being.
The rose blooms in the poem of the poet and only there; but this “blooming” is not simply said retrospectively of a supposedly real thing, a being; rather, it alone is the being. But this is also why, in accordance with the uniqueness and rarity of being, originative poetizing is rare. Roses bloom but rarely.
But for much of mankind, sunk as it is into the comprehensible, things are simply objectively present and capable of being secured; indeed, even this “leaving being be” is one way in which beings are given over to being.
The “assigning”1 claims the human. But this mark of the human is not grounded in his subjectity. That, in metaphysics, the human is both the proper being and the fundamental image of the same—as microcosm (cf. the question of anthropomorphism)2: this is what grounds this distinguishing mark in the giving over into being and is thus how the human is conjoined, through being, to its stewardship.
In all that first begins in the other inception, obtains all that, in metaphysics, was truth; not, though, as dialectical sublation, but as a more inceptive determination. Oblivious of the event, subjectity arises through the appropriative eventuation of a claiming of the human for being, through being.
1. What is meant is appropriative adoption [An-eignung], properly understood as the inceptively seizing appropriation [An-fangende Eignung] into ownness, but not the evental appropriating into the twisting-free of beyng into the parting.
2. Die Metaphsik des deutschen Idealismus (GA 49), edited by G. Seubold (Frankfurt am Main: Vittorio Klostermann, 1991).