The Event

III. The Difference

III. Th e dI FFer ence This page intentionally left blank 167. Beyng On the beginning is groundless and therefore does not know any “why.” Beyng is, in that it is pure appropriating event. As the abyssal ground, however, beyng is the beginning of all consignment of beings to their essence. For here prevails the deep mystery that everything, resting in itself , harbors incontestable strangeness and becomes the call which inceptually calls forth the rarity of self-belonging. 168. Introduction Exclude for once mere description, which always takes refuge only in “beings,” forbid mere reports, which are given over only to the past, desist from plans and calculations, which are attached only to the immediate future—and then still try to think and speak. Then to you it is as if there were nothing. Yet then to you would be what is: beyng. We seldom accede to that universally extensive renunciation of beings and of their offering us a basis for representation and opinion. And if we are granted this, we scarcely find our way in the initially assailing emptiness, because the renounced claims and pre-opinions always still want to have our ear, since we too easily supply ourselves with an implicit justification of the ever-sought excuse by way of the opinion that this renunciation is an “abstraction” (although it remains unclear what this term is supposed to mean). In fact the renunciation is already the consequence of a submissiveness we now carefully allow to prevail in us without correctly experiencing that this submissiveness arises from a consignment to beyng, a consignment that has eventuated inceptually, i.e., as something inceptual. What purely and simply is not nothing is a being. Nothingness itself , however, is being. What is beingless is other than being (to which nothingness appertains ). Non-beings are other than what is beingless. Beyng (Essential occurrence of truth)—The difference: Being Nothingness Beings What is beingless Non-beings Da-seyn Only in the twisting free of beyng into the turning of the event does the experience of beyng become true. Whence the difference between true and untrue? (ἀλήθεια—δόξα; ὄν—μὴ ὄν) Out of the difference itself. In the emptiness of the renunciation, the nobility of indigence can be experienced through the experience of the event and specifically of the event of the inceptual dispropriation—the withholding. 169. The difference (Outline) A. First of all to point into the difference and specifically on the basis of the differentiation. 1. the first indication of the differentiation. 2. the differentiation as the ungrounded ground and arena of metaphysics and of its world-play. 3. This indication already goes beyond metaphysics. B. The exhibition of the difference as departure. 4. The difference as self-differentiating (event). 5. Beinglessness and the event of withholding; the inceptual dispropriation. 6. The difference and the differentiation. 7. The difference and the distinctions; and the “as” a. of the human being to beyng b. of the human being to beings c. within beings—the regions. (κρίνειν, the ᾗ, qua, as, διαίρεσις-σύνθεσις: ἕν, διαλέγεσθαι—the negativity of Hegel) C. The difference and the twisting free of beyng. 8. The difference and the downgoing. 9. The downgoing and the departure. 10. The departure and the abyss. 11. The abyssal ground and the more inceptual beginning. 104 III. The difference [122–123] 12. The inceptuality of the event and the enduring of the difference. D. Enduring as suffering. Its suffering is the experience of departure. 13. The essence of experience. 14. Event and experience. 15. The experience of the history of beyng—this experience as the essence of inceptual thinking. E. The differentiation and metaphysics. 16. The differentiation of the τί ἐστιν and the ὅτι ἔστιν. The priority of οὐσία: the relation of whatness and thatness. Cf. On the history of the concept of existence {in GA80}. 17. The indeterminateness of the differentiation of beingness and beings in the vacillation of speech, which now designates beings as “being,” “that which is,” and now designates “being” as merely beings themselves. 18. The differentiation and the apriori—the question of possibility , the sensory—the supersensory, the hither side and the thither side; “transcendence” (Cf. The twisting free of metaphysics , ms. p. 19ff. {in GA67, p. 24ff.}) F. The essence of the difference. 19. The difference is a matter of the event (the resonating of the turning). 20. The difference and Da-seyn (the in-between). 21. Da-seyn and the...