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By Martin Heidegger

Includes a sequence of lectures added by way of Heidegger in 1935 on the collage of Freiburg. during this paintings Heidegger provides the broadest and so much intelligible account of the matter of being, as he sees this challenge. First, he discusses the relevance of it by way of stating how this challenge lies on the root not just of the main simple metaphysical questions but in addition of our human life in its current historic environment. Then, after a brief digression into the grammatical types and etymological roots of the note "being, " Heidegger enters right into a long dialogue of the which means of being in Greek considering, letting cross while no chance to emphasize the impression of this considering being on next western hypothesis. His rivalry is that the which means of being in Greek pondering underwent a major limit in the course of the competition that was once brought among being on one hand, and turning into, visual appeal, considering and values at the different.

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But the best technical ability can never replace the actual power of seeing and inquiring and speaking. " That is the question. To state the interrogative sentence, even in a tone of questioning, is not yet to question. To repeat the interrogative sentence several times in succession does not necessarily breathe life into the questioning; on the contrary, saying the sentence over and over may well dull the questioning. But even though the interrogative sentence is not the question and not the questioning, it must not be taken as a mere linguistic form of communication, as though, for example, the interrogative sentence were only a statement "about" a question.

The canvas? The brush strokes? The spots of color? What in all these things we have just mentioned is the being of the essent? We run (or stand) around in the world with our silly subtleties and conceit. But where in all this is being? All the things we have named are and yet—when we wish to apprehend being, it is always as though we were reaching into the void. The being after which we inquire is almost like nothing, and yet we have always rejected the contention that the essent in its entirety is not.

But for an understanding of our assertion that the "metaphysical" asking of the preliminary question is historical through and through, it is above all necessary to consider this: for us history is not synonymous with the past; for the past is precisely what is no longer happening. And much less is history the merely contemporary, which never happens but merely "passes," comes and goes by. History as happening is an acting and being acted upon which pass through the present, which are determined from out of the future, and which take over the past.

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