Miguel de Beistegui explains thinking outside the three dimensional box. Hint: events are happening.

The attempt to think the unity of time and space from out of the turning of Ereignis, and this means away from our classical geometrical conception of space and the linear or chronological account of time, is still more evident in the following passage, in which Heidegger derives this unity from the organizing axis or poles in the space of which Ereignis turns. In doing so, Heidegger remains faithful to the phenomenological demand that we return the problems to their original, pre-reflexive soil, and this means to the level that remains buried beneath our metaphysical representations and scientific constructions. But the question, from our perspective, is precisely to know the extent to which phenomenology, and Heidegger in its wake, does not mistake the pre-ontical for the prereflexive, the extent to which it is conceivable to articulate this pre-ontical zone of the between or the fold in a way that would not include the human as the being for whom it unfolds; in other words, the question would be to know the extent to which time-space, as the very there-ness of being, can be accounted for in terms of an event in the unfolding of which the human would find itself implicated while not being the recipient or the destinee of such a singular event:

Time-space is the ap-propriated fissuring open of the strips within which Ereignis turns, of the turning between belongingness and call, between abandonment by beyng and hinting (the trembling of the echo of beyng itself!). Nearness and remoteness, emptiness and gift, echo and hesitation--all of this cannot be understood on the basis of preconceptions regarding space and time, but the other way around: in it lies the concealed essence of time-space.
P. 260

Ordinary spatial representations, then, such as nearness and remoteness, proximity and distance, are not envisaged on the basis of a pre-given, objective, and measurable sense of space and time. Rather, space and time, in their originary unity, are thought from out of the play of remoteness and nearness born of the contrary tendencies of the truth of beyng, in the counter-play of which beyng unfolds as Ereignis. As the unfolding of this counter-play, Ereignis is simply the trembling or the echo of this strifely event. It takes place, literally, as the place of the encounter between proximity and distance, between gift and emptiness, or refusal and granting. It is itself this oscillation. Far from being the measure of events and deeds within the world, then, space and time can be genuinely understood only on the basis of that time and that space opened up and held open by a certain configuration of Ereignis, that is, by a certain configuration of man's belongingness to beyng and beyng's calling onto man, a specific and singular way in which the world worlds from out of its specific relation to earth. This, in the end, is what Heidegger means by "there": the concrete, historical place or site opened up and held open by a configuration of truth, the scene of the eternal strife between two tendencies or forces that oppose one another and yet reciprocally implicate one another--a space that is quartered between the contrary tendencies of truth, a place that stretches from within a differential: a differentiating time-space. The free space of time is thus indeed this gaping born of a differential rapport between opposed tendencies, and where a manifold of events and possibilities come to be inscribed, thus constituting the general landscape and the historical contours of the world. This gaping is precisely what Heidegger means by the Augenblicksstätte. Not the occurrence of something in a measurable instant and identifiable place, not even the vision of the essence of time and space in the sense of their idea--something which, to a certain extent, drives the entire unfolding of Proust's In Search of Lost Time, a Platonic novel, indeed, for which "pure" time can only be outside time--but the occurrence or the event of time-space. The essence of time and space, in a way. Except that, here, essence can be understood only as the happening or the unfolding not of some essence that would itself not be entirely implicated in the happening, but as the unfolding or the taking place of a configuration of time-space, a specific and singular time-space assemblage, jointure, or articulation.

Pp. 146-147

  ¶ 5:42 PM