This—the fact that in Dasein beings have being—i.e., become more fully beings and more fully nullified—is the mission [Auftrag] of humanity in this happening.
8
Being and Time I4 a very imperfect attempt to enter into the temporality of Dasein in order to ask the question of being for the first time since Parmenides, cf. p. 24.
9
Objection to the book: I have even today still not enough enemies—it has not brought me a Great5 enemy.
10
Thoughtlessness toward the “tradition” and disdain of the contemporary belong to the keen-hearing diffidence before the past.
11
Jaspers writes three slapdash and uninformed volumes about that which philosophy—in creative individual works, and only so—bears in silence (silence-bearing), namely, the fact that philosophy goes to the issues. And thus every common barker and writer is handed the formula to talk on and on even about the philosophically ultimate. And thus the impotence of “contemporary” persons for philosophizing— indeed even only for a return to antiquity—is not only proven but also justified. Even “being” is now brought into the longestwinded idle talk, and each one may with equal justification maunder on about what strikes him.
12
Yet “say” it to yourself daily in your taciturnity: be silent about bearing silence. Cf. p. 17.
4. {Martin Heidegger, Sein und Zeit, Gesamtausgabe (GA)2 (Frankfurt: Klostermann, 1977).}
5. [Regarding capitalized adjectives, see the editor’s afterword.—Trans.]