tuning itself” (der ursprüngliche Aufriss des Stimmungshaften selbst) (C340; B483). Thus, “setting-free” occurs in a fundamental attunement which opens an originary site of be-ing. In colloquial German, “ent-setzen” means to be horri¤ed or frightened. But if we take the word literally, it carries the primary meaning of being “set out,” or, if we take into account the disclosive meaning of “ent-,” of being “set-free.” Beings are set free from their lostness in mere beingness into the non-ordinariness (Ungewöhnlichkeit) of their being. This occurrence is the same one that the “Echo” joining describes: in startled dismay, thinking experiences both beings’ lostness in the dominance of machination and lived experience (their lostness into mere beingness) and the withdrawal of be-ing out of which beings are experienced in their strangeness. Set free from the lostness in machination, humans experience the “non-ordinariness” of be-ing in relation to beings.5
The setting free into this originary relation to beings in their strangeness originates, says Heidegger, in the countering encounter of gods and humans, which is enowned out of a distress (needfulness) which arises in be-ing’s self-refusal. This suggests that we understand the ¤rst three moments of en-owning as somehow more originary than the setting-free of beings. However, this setting-free belongs to the occurrence of be-ing as en-owning. What originates in the countering encounter of gods and humans, the setting-free into an originary relation to beings, remains within this originating event. This means that there remains a difference between be-ing and beings, a difference we should not understand like the difference between two entities but rather as an occurrence, as a differencing which occurs within the essential swaying of be-ing. The next aspect of enowning articulates this differencing from the side of be-ing insofar as be-ing differentiates itself from beings in withdrawing from them.
5. But setting free, grasped out of the clearing of the t/here [Da], is simultaneously the withdrawal of enowning, namely that it withdraws from any re-presenting-calculation and holds sway as refusal. (C331; B470)
5. “Ungewöhnlichkeit” means “non-ordinariness,” as Emad and Maly translate it, but it also carries the sense of strangeness, in this case the strangeness echoed in the experience of the withdrawal of being from beings.