Boredom helps you understand time.
This is certainly not to say that the interpretation of boredom is the only way toward understanding original temporality. Presumably, however, it is one way, such as it must be, i.e., such a way as does not regard time as something we find within our consciousness or as a subjective form. It is a path on which, even before setting out and going along it, we have already comprehended that precisely the essence of consciousness and the essence of subjectivity must be put into question in advance in order to remove the chief obstacle preventing our access to original time. We must therefore take careful note that the conception of man as consciousness, as subject, as person, as a rational being, and our concept of each of these: of consciousness, subject, I, and person, must be put in question. And what must be put in question is not merely our access to consciousness in the Cartesian sense of the method of grasping consciousness, but the initial positing of man as consciousness in general, or as a nexus of lived experience or the like-all this must be put into question if a path is to be cleared for us to penetrate into the essence of boredom, and together with it into the essence of time.