The experience of profound boredom, argues Heidegger, accords with the event of becoming-other because only in such a boredom does the human-Dasein find itself utterly detached from the usual everyday concerns that conceal the truth of existence. In such a state of untethered attunement, beings-as-a-whole ultimately disclose themselves in showing themselves as concealed, as withdrawn within an obdurate materiality that permits of no apprehension other than the fact and the force of their existence. No longer rendered invisible by the everyday use we make of them, beings appear as withdrawn, both hidden and obstinate, exceeding our habitual ways of making sense in such a way as to shock the human-Dasein out of its tranquilised captivation and into authentic existence. In other words, in the experience of profound, existential boredom, the human becomes other by sensing the existence of beings that exceed all prior sense. In this, beings reveal themselves as monstrous, unrecognisable, utterly uncanny, and in so doing the human-Dasein, as a bodying co-constituted in its exposure to being, finds itself transformed in encountering that which has been foreclosed by habitual recognition. Such an encounter thus marks an eruption of the real within the familiar and discloses a gap within the known. For Heidegger, it is here, and nowhere else, that the essence of man is finally “thought in its origin.”

¶ 8:15 AM