All beyng is Da-seyn. Yet Da-sein is not a being, called the human being, but instead is, in terms of the history of beyng, the ground of the essence of the human being, insofar as this essence itself has come into the conjuncture of being and is determined expressly and exclusively out of the relation to ebing (i.e., according to being and Time, out of the "understanding of being"). The appropriation of the "there," the appropriative event of the clearing, is Da-sein, and that is the essential occurence of the truth of beyng, i.e., beyng itself. "Da-sein," experienced in accord with the history of being, is the first name for beyng, which is thought out of the essential occurrence of its truth. But only in the clarity of the know ledge of the event and of its conjuncture can the essence of Da-seyn be determined. (In Being and Time, Da-sein is surmised and in that way decisively brought to consciousness, but it could not yet be adequately thought.) For even the essential occurrence of Da-sein as the inhabited place of the turning back of the turning does not grasp Da-seyn, because the latter is:

the twisting free of beyng into the event.

P. 120

¶ 8:25 AM