itself in an almost compulsory manner. How so? What does the speculative development of Being (qua "object") to Being (qua "concept") mean? How does "Being" maintain itself as "presence" here? Why does the "thought" as speculative dialectic correspond to that? Looking back upon Hegel's discussion of "Being," it is necessary for the clarification of Heidegger's own path and for the understanding of his thinking to distinguish him from Hegel, not just by denying the similarity, but by trying to throw light on the reason for the illusion of that similarity.

Following these preliminary remarks about the seminar-its peculiar character, its intention, and the presupposed knowledge of metaphysics—we approached the lecture itself.

Its place within the whole of Heidegger's endeavors was made evident by a characterization of his path.

The lecture entitled "Time and Being" asks first about what is peculiar to Being, then about what is peculiar to time. It became clear that neither Being nor time is. Thus we reached the transition to the "It gives." The "It gives" was discussed first with regard to giving, then with regard to the It that gives. The It was interpreted as Appropriation. More succinctly formulated: The lecture goes from Being and Time past what is peculiar to "Time and Being" to the It that gives, and from this to Appropriation.

With the necessary caution, one could say that the lecture repeats the movement and the transformation of Heidegger's thinking in Being and Time to the later Saying of Appropriation. What happens in this movement? What does the transformation of questioning and answering which has occurred in Heidegger's thinking look like?

Being and Time is the attempt to interpret Being in terms of the transcendental horizon of time. What does "transcendental" mean here? It does not mean the objectivity of an object of experience as constituted in consciousness, but rather the realm of projection for the determination of Being, that is, presencing as such, caught sight of from the opening up of human being (Da-sein). In the lecture "Time and Being," the meaning of time, as yet unthought, which lies in Being as presencing, is anchored in a still more original

On Time and Being (GA 14) by Martin Heidegger