102. Being and the Human | 107
The human being vibrates in beyng, provided not only that it is differentiated from other beings as the being that it is, and indeed as a being, but also that it is in its essence displaced and thrown into the differentiation of being over against beings. The turning toward beings is always this and that, one and not the other; turnings toward beings are neither caused by beings nor are they produced by the human; they are vibrated-through by beyng into the essential unfolding in-the-midst that is at the same time the clearing in which all beings emerge. This means: beyng already determines the non-human being and at the same time determines the human being in oppositional vibrancy and, in vibration’s midst, determines the relationship of the human to beings and their incursion into the human.
This oscillation is not to be thought “mechanically”: what it means is that being first lifts beings into the open of the openness of being and bears them in such a lifting. The bearing in the back and forth of the lifting is the vibrancy. And the bearing up of the human being does not originate from a sinking of a soul into a body. The bearing up is the vibrancy from the momentum of the thrownness out of the projective casting into which beyng eventally appropriates the human being, toward the grounding of a stewardship of the truth of beyng.
Does a distinctive connectedness of being to the human hold sway from out of and in inception? Is the human the guardian, appropriated into being-there, of the truth of beyng?
And why, and to what extent? Because he has the possibility of steadfastness in being-there and, before that, ratio, λόγος, νοῦς—
6. Grundbegriffe (GA 51).
7. Ibid., 11.