That semblance of being, however, places itself around and before humans, and they are reflected therein as beings among others. Then the delusion | arises that it is impossible to step outside of the relation of mankind and being, which yet one must do in order to question disclosively the whole of this relation. Except that one would step into nothingness. Yet as long as this is allowed merely as something mis-thought, contrived, it is only the semblance of that semblance.
Yet if the outermost is only the innermost of the human being, then the outside becomes the inside of the innermost and deepest, becomes that place where the human being has forsaken himself the longest and in the highest mission of his essence has found himself.
Have to come back from there as a complete alien and bring along—set down—the most alien.
174
The alien (the human being) and the great fortuitiveness (being).
The throwing into being and the trembling of the thrownness into the essence as language.
Language: the hearth of the world (cf. p. 75, 117). Here the uniqueness of the revealing-concealing isolation in the simplicity of the aloneness of Dasein. (The unison.)
175
Science: despite—indeed because of—all the obtrusiveness of science over and against beings, how much we are turned away from beings and relegated to our self-alienation. Yet even so we remain thrown into being.
This running behind the sciences by “philosophers” is as ludicrous, pitiful, and customary as the centuries-old nipping at the heels of the respectively current “philosophy” on the part of theologians.
176
How far removed from nature must natural science be, such that it considers one of its successes the raging of technology, a raging grounded on that science?
Whither has history escaped from us, such that newspapers and factions can boast to be its preservers?