This means: The phenomenon itself, in the present case the opening, sets us the task of learning from it while questioning it, that is, of letting it say something to us.

Accordingly, we may suggest that the day will come when we will not shun the question whether the opening, the free open, may not be that within which alone pure space and ecstatic time and everything present and absent in them have the place which gathers and protects everything.

In the same way as speculative dialectical thinking, originary intuition and its evidence remain dependent upon openness which already dominates, upon the opening. What is evident is what can be immediately intuited. Evidentia is the word which Cicero uses to translate the Greek ἐνάργεια, that is, to transform it into the Roman. Ένάργεια, which has the same root as argentum (silver), means that which in itself and of itself radiates and brings itself to light. In the Greek language, one is not speaking about the action of seeing, about videre, but about that which gleams and radiates. But it can only radiate if openness has already been granted. The beam of light does not first create the opening, openness, it only traverses it. It is only such openness that grants to giving and receiving at all what is free, that in which they can remain and must move.

All philosophical thinking which explicitly or inexplicitly follows the call "to the thing itself" is already admitted to the free space of the opening in its movement and with its method. But philosophy knows nothing of the opening. Philosophy does speak about the light of reason, but does not heed the opening of Being. The lumen naturale, the light of reason, throws light only on openness. It does concern the opening, but so little does it form it that it needs it in order to be able to illuminate what is present in the opening. This is true not only of philosophy's method, but also and primarily of its matter, that is, of the presence of what is present. To what extent the subiectum, the ὑποκείμενον, that which already lies present, thus what is present in its presence is constantly thought also in subjectivity cannot be shown here in detail. Refer to Heidegger, Nietzsche, vol. 2 (1961), pages 429 ff.

On Time and Being (GA 14) by Martin Heidegger

GA 14 p. 81