—and nevertheless is. Then something similar would occur to the thinking that as preparatory thinking looks ahead to Appropriation and can only point—that is, give directives which are to make the direction of the entry to the sire of Appropriation possible, somewhat similar to Holderlin's poetcy which was not there for a century—and nevertheless was. On the other hand, the limit of thinking lies in that the preparation for thinking can only be accomplished in a special respect. It is accomplished in a different way in poetry, too, in art, etc., in which a thinking and speaking also occur.
Afterward "The Turn," taken from the lecture series "Insight into that which is," was read as a conclusion. This was done in order that what was discussed during the seminar might be heard again, so to speak, from another perspective as it were and in a more unified way. Then some questions were raised which were briefly answered.
The denial of world about which "The Turn" speaks is related to the denial and withholding of the present in "Time and Being." For one can also speak about denial and withholding in Appropriation, since they have to do with the manner in which It gives time. The discussion of Appropriation is indeed the site of the farewell from Being and time, but Being and time remain, so to speak, as the gift of Appropriation.
The finitude of Being was first spoken of in the book on Kant. The finitude of Appropriation, of Being, of the fourfold hinted at during the seminar is nevertheless different from the finitude spoken of in the book on Kant,4 in that it is no longer thought in terms of the relation to infinity, but rather as finitude in itself: finitude, end, limit, one's own—to be secure in one's own. The new concept of finitude is thought in this manner—that is, in terms of Appropriation itself, in terms of the concept of one's own.
But the accused made a sign of refusal. One had to be there, he said, if one was called, but to call oneself was the greatest error that one could make. (Hans Erich Nassack, Impossible Trial)
4. Kant and the Problem of Metaphysics (Bloomington: Indiana University Press, 1962). Even in "Being and Time" Heidegger thinks temporality as finite. (Tr.)