Sunday, May 23, 2010
Elliot R. Wolfson on belonging to space.
The originary swerve on the path, the “essential sway of truth,” is described in words that conjure images of enrapture (Entrücken) and enchantment (Berückung), the fate/decree of “there” to which Dasein must submit. In the inceptual opening-closure, ever about to transpire, time-space is experienced as the “site for the moment” (Augenblicksstätte), a locution that is not meant to convey the dependence of time on space, but rather the conjunction of temporality and spatiality in their separateness. To be/hold the site of the moment marks the “uniqueness of Da-sein” in belonging to truth as the “essential enswaying of being as enowning” (der Erwesung des Seins als Ereignis), the “enowned encleavage of the turning between belongingness and the call, between abandonment by being and enbeckoning.” In the “hidden essential sway of time-space,” Dasein discerns the “enquivering of the resonance of be-ing itself” (das Erzittern der Schwingung des Seyns selbst). Time-space is the ab-ground, the foundation that is the “inbetween of the turning” (das Inzwischen der Kehre), the “inabiding” (inständ-liches), which is “determined as the now and the here,” the “originary onefold (urpsrüngliche Einheit) of space and time, that unifying onefold that above all lets them go apart into their separatedness.” Time-space is the “originary essential swaying of ground” (die urpsrüngliche Wesung des Grundes), whence temporal and spatial are dispatched in the difference of their sameness. The ab-ground, for Heidegger, is the ab-ground, that is, that which is “of the ground” comes forth as going away “from the ground,” a grounding that does not ground except as the “hesitating refusal of ground” (die zögernde Versagung des Grundes), an encompassing that brings into the open the enopening that holds sway, the keeping-together of what is to be broken-apart, the abiding of the ephemeral, the “self-sheltering-concealing in the manner of not-granting the ground” by “letting be unfulfilled,” “letting be empty,” the “initial openness” (erst Offene) of the “originary emptiness” (urpsrüngliche Leere) whereby “what is ownmost to truth” is enopened in the “belongingness of time-space,” “en-ownment, be-ing itself.”

Pp. 33-4
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