Whatever can be noted historically can be found within history.
To think Being itself explicitly requires disregarding Being to the extent that it is only grounded and interpreted in terms of beings and for beings as their ground, as in all metaphysics.
The poets are in the vanguard of a changed conception of Being.
There is no such thing as an empty word, only one that is worn out yet remains full.
Temporality temporalizes as a future which makes present in the process of having been.
The world, in resting upon the earth, strives to surmount it. As self-opening it cannot endure anything closed. The earth, however, as sheltering and concealing, tends always to draw the world into itself and keep it there.
Everyone is the other, and no one is himself. The they, which supplies the answer to the who of everyday Da-sein, is the nobody to whom every Da-sein has always already surrendered itself, in its being-among-one-another.
But what is great can only begin great.
So long as we represent technology as an instrument, we remain held fast in the will to master it.
We make a space inside ourselves, so that being can speak.
Time-space as commonly understood, in the sense of the distance measured between two time-points, is the result of time calculation.
Dasein is a being that does not simply occur among other beings. Rather it is ontically distinguished by the fact that in its being this being is concerned about its very being. Thus it is constitutive of the being of Dasein to have, in its very being, a relation of being to this being.
The average, vague understanding of being can be permeated by traditional theories and opinions about being in such a way that these theories, as the sources of the prevailing understanding, remain hidden.
The critique of the highest values hitherto does not simply refute them or declare them invalid. It is rather a matter of displaying their origins as impositions which must affirm precisely what ought to be negated by the values established.
If in Nietzsche’s thinking the prior tradition of Western thought is gathered and completed in a decisive respect, then the confrontation with Nietzsche becomes one with all Western thought hitherto.
In everything well known something worthy of thought still lurks.
And so man, as existing transcendence abounding in and surpassing toward possibilities, is a creature of distance. Only through the primordial distances he establishes toward all being in his transcendence does a true nearness to things flourish in him.
What seems natural to us is probably just something familiar in a long tradition that has forgotten the unfamiliar source from which it arose. And yet this unfamiliar source once struck man as strange and caused him to think and to wonder.
We would like only, for once, to get to where we are already.
True time is four-dimensional.