itself—that is to say: outside of the customary form of objectification, they know of no other possibility for experiencing the matter; unless they pass off the knowledge of things in themselves as experiencing the matter, even while simultaneously denying the very possibility of such experience; this only goes to show that, in advance, they have posited the contemporary conceptualization of an object specific to the natural sciences as absolute. The fact that they have recently begun replacing the now immense bodies of literature on the opinions about matters with short overviews by no means indicates that they | see through the journalistic essence of modern conceptuality and thus seek to put it behind them. They only want it in an even cheaper and more journalistic form. The capacity for such lucid short stories on all opinions about objects is growing at an astounding rate—they are even led to adopt the opinion that they reach the simple through such summarizing.
It appears as if the ideal of a theoretical posture were the cunning of reason meant to drive “the sciences” into their highest technical essence. The pragmatic interpretation of the sciences and of knowledge comprehends this “event” just as little as it does the theoretical justification of theory; for that cunning of reason is after all, along with itself, a machination of beyng as oblivion; and what could appear to us as cunning in the sense of a hidden temptation and deception is the pure preserving of the refusing rite within beyng.
As long as we still refute and dispute and pounce upon whatever is worthy of refutation, for so long we will continue to approach the purported matter from the direction of what has been refuted. (78 above).
Burdened by the self-importance of others;
Made miserable by taking himself seriously.
A trust that requires reasons is no trust. (p. 60).
Perhaps at first this alone is bestowed to thinking: experiencing beyng in the history of beyng and thus beginning to enter into remembrance. But who would even dare to say the inconspicuousness of this history inconspicuously such that no historiography arises anymore, and that history even twists free of itself along with beyng? The first notebook risks this from afar.13 What is represented as the history of being
13. [Martin Heidegger, Vier Hefte I und II (Schwarze Hefte 1947–1950) (Frankfurt am Main: Vittorio Klostermann, 2019).]