the more so in that in the relation to man, thing, gods, earth and sky, thus in the relation to what is appropriated, we must never forget that expropriation belongs· essentially to Appropriation. But this includes the question: Expropriation in what direction? The direction and meaning of this question was not discussed any further.

At the beginning of the fourth session, another question led again to a consideration of the intention of the lecture.

In the Letter on Humanism (Klostermann edition, p. 23) we read: "For the It which gives here is Being itself." The objection arose that this unequivocal statement did not agree with the lecture "Time and Being" in that the intention of thinking Being as Appropriation led to a predominance of Appropriation, to the disappearance of Being. The disappearance of Being not only conflicted with the passage in the Letter on Humanism, but also with the passage in the lecture where it was stated that the sole intention of the lecture was "to bring Being itself as Appropriation to view."

To this we answered first that in the passage in question in the Letter on Humanism and thus almost throughout, the term "Being itself' already names Appropriation. (The relations. and contexts constituting the essential structure of Appropriation were worked out between 1936 and 1938). Secondly, it is precisely a matter of seeing that Being, by coming to view as Appropriation, disappears as Being. Thus there is no contradiction between the two statements. Both name the same matter with differing emphasis.

It is also not possible to say that the title of the lecture "Time and Being" contradicts the disappearance of Being. This tide wants to announce the continuation of the thinking of Being and Time. It does not mean that "Being" and "Time" are retained, and as such must again become thematic at the end of the lecture.

Rather, Appropriation is to be thought in such a way that it can neither be retained as Being nor as time. It is, so to speak, a "neutrale tantum," the neutral "and" in the title "time and Being." However, this does not exclude the fact that sending and giving are also explicitly

On Time and Being (GA 14) by Martin Heidegger