[T]he It that gives being by sending it and gives time by reaching it to human being is the enpropriating event, i.e. the Ereignis, which simply eventuates groundlessly. The event enpropriates human being itself to the three-dimensional time-clearing within which erected things take place, occupying vacant points, thus giving spaces to space. This manifold giving holds onto itself in giving and thus expropriates itself in enpropriating in the sense that the enpropriating event, in giving, conceals itself. Hence Ereignis is Enteignis (ZS:23), i.e. expropriation, although in giving, the enpropriating event does not give itself up; rather, it "preserves its property" (bewahrt sein Eigentum, ibid.). Being, time, and also space, can now be seen to be the property given by enpropriation in different ways, each in its own, appropriate way. This giving has an impact (Angang) on human being itself which is thus enpropriated to the play of presencing and absencing in the three-dimensional time-clearing as well as to the mirroring play of the world mediated by things. Conversely, being, time and space need human being for their eventuation. Hence, modern science's postulation of and insistence on the 'objective reality' of space and time is an illusion insofar as there is (i.e. It gives) objectivity only for subjectivity, and human being cast as subjectivity is only one particular historical casting of human being that still holds sway in our own epoch.
