23
Only if we are actually errant—actually go into errancy, can we strike up against “truth.”
The deep, uncanny, and thus at the same time great attunement of the errant ones as a whole: the philosopher.
24
Only with increasing depth does genuine breadth expand.
But also only that depth closed up again in the configured work will in the future encompass the breadth.
25
Yet whither the philosopher presses forward and what to him beings as a whole newly become—that is his ultimate, and he must be able to make it precisely the originary and first. Precisely this is denied again in a necessary way.
And therefore he is precisely from his deepest depth originarily able to be overcome.
To know this gives for the first time fruitful and clear position in the work to the work and thereby to the effecting and disdaining of what is ineffective.
26
The essence of time is to be questioned disclosively in order to find ourselves in our moment.
27
Need to consider history truly, i.e., that which remained undone and henceforth shut itself off, so much so that the semblance could arise that it is not at all there and never was.
28
The freedom which indulges that undone history is to be awakened once again.
Not as if the earlier could be retrieved—but so that it can come to us now and quickly out of ourselves according to our necessities.