In its essence, language is not the utterance of an organism; nor is it the expression of a living thing. Nor can it ever be thought in an essentially correct way in terms of its symbolic character, perhaps not even in terms of the character of signification. Language is the clearing-concealing advent of Being itself.
As long as it is, Dasein always has understood itself and always will understand itself in terms of possibilities.
Through the old word bauen, we fnd the answer: ich bin really means I dwell. The way in which I am, the manner in which we humans are on the earth, is buan, dwelling. To be a human means to be on the earth as a mortal. It means to dwell.
Everything has always already been said. And yet this “same” possesses, as its inner truth, the inexhaustable wealth of what is on every day as if that day were its first.
Why is love rich beyond all other possible human experiences and a sweet burden to those seized in its grasp? Because we become what we love and yet remain ourselves.
We never come to thoughts. They come to us.
Man stares at what the explosion of the atom bomb could bring with it. He does not see that the atom bomb and its explosion are the mere final emission of what has long since taken place, has already happened.
Expelled from the truth of Being, man everywhere circles around himself as the animal rationale.
Every valuing, even when it values positively, is a subjectivizing. It does not let beings: be. Rather, valuing lets being: be valid – solely as the objects of its doing.
In der Region, in der alles, was gefunden wird, im Lichte der Ursache-Wirkungs-Beziehung dargestellt wird, kann selbst Gott seine Heiligkeit und Herrlichkeit und all die Geheimnis seiner Distanz verlieren.
How should the new day arrive, if the night is withheld from it and everything is suppressed into the twilight of decisionlessness?
Man obviously is a being. As such he belongs to the totality of Being – just like the stone, the tree, or the eagle. But man’s distinctive feature lies in this, that he, as the being who thinks, is open to Being, face to face with Being; thus man remains referred to Being and so answers to it. Man is essentially this relationship of responding to Being, and he is only this.
Language speaks and not the human.
In the popular view, and according to the common notion, Nietzsche is the revolutionary figure who negated, destroyed and prophesied. To be sure, all that belongs to the image we have of him. Nor is it merely a role that he played, but an innermost necessity of his time. But what is essential in the revolutionary is not that he overturns as such; it is rather that in overturning he brings to light what is decisive and essential.
The idolizers of “facts” never realize that their idols shine only in a borrowed light. They are indeed not supposed to realize that, for it would immediately make them perplexed and, accordingly, useless. But idolizers and idols are used only when the gods are absconding and so are announcing their nearness.
Nur noch ein Gott kann uns retten.
Nietzsche did track down Platonism in its most covert form: Christianity and its secularizations are thoroughly “Platonism for the people”.
Das Fragen baut an einem Weg.
The divinity of the gods must first eventuate before a god appears and before the naming word, which names “the gods”, can be heard.
Technology is a mode of revealing. Technology comes to presence in the realm where revealing and unconcealment take place, where aletheia, truth, happens.