We name time when we say: every thing has its time. This means: everything which actually is, every being comes and goes at the right time and remains for a time during the time allotted to it. Every thing has its time.
Only a god can save us.
But what is great can only begin great.
We do not say: Being is, time is, but rather: there is Being and there is time.
In order to remain silent Da-sein must have something to say.
In no way can it be uttered, as can other things, which one can learn. Rather, from out of a full, co-existential dwelling with the thing itself - as when a spark, leaping from the fire, flares into light - so it happens, suddenly, in the soul, there to grow, alone with itself.
Pessimism negates the existing world. Yet its negating is ambiguous. It can simply will decay and nothingness, but it can also renounce what exists and thus open a path for a new formation of the world.
Understanding of being is itself a determination of being of Da-sein.
Being-alone is a deficient mode of being-with; its possibility is a proof for the latter.
The relationship between man and space is none other than dwelling, strictly thought and spoken.
We ourselves are the entities to be analyzed.
Body', 'soul', and 'spirit' may designate phenomenal domains which can be detached as themes for definite investigations; within certain limits their ontological indefiniteness may not be important. When, however, we come to the question of man's Being, this is not something we can simply compute by adding together those kinds of Being which body, soul, and spirit respectively possess--kinds of being whose nature has not as yet been determined. And even if we should attempt such an ontological procedure, some idea of the Being of the whole must be presupposed.
Temporality temporalizes as a future which makes present in the process of having been.
I know that everything essential and great originated from the fact that the human being had a homeland and was rooted in tradition.
There is no such thing as an empty word, only one that is worn out yet remains full.
Philosophy will not be able to effect an immediate transformation of the present condition of the world. This is not only true of philosophy, but of all merely human thought and endeavor.
A giving which gives only its gift, but in the giving holds itself back and withdraws, such a giving we call sending.
True time is four-dimensional.
Technology is therefore no mere means. Technology is a way of revealing. If we give heed to this, then another whole realm for the essence of technology will open itself up to us. It is the realm of revealing, i.e., of truth
Agriculture is now a motorized food industry, the same thing in its essence as the production of corpses in the gas chambers and the extermination camps, the same thing as blockades and the reduction of countries to famine, the same thing as the manufacture of hydrogen bombs.
I see the situation of man in the world of planetary technicity not as an inexitricable and inescapable destiny, but I see the task of thought precisely in this, that within its own limits it helps man as such achieve a satisfactory relationship to the essence of technicity. National Socialism did indeed go in this direction. Those people, however, were far too poorly equipped for thought to arrive at a really explicit relationship to what is happening today and has been underway for the past 300 years.
When modern physics exerts itself to establish the world's formula, what occurs thereby is this: the being of entities has resolved itself into the method of the totally calculable.
Nietzsche ... does not shy from conscious exaggeration and one-sided formulations of his thought, believing that in this way he can most clearly set in relief what in his vision and in his inquiry is different from the run-of-the-mill.
The question concerning technology is the question concerning the constellation in which revealing and concealing, in which the coming to presence of truth, comes to pass
The poets are in the vanguard of a changed conception of Being.
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