On Time and Being (GA 14). Translated by Joan Stambaugh, New York, Harper & Row, 1972.
"Time and Being" is a lecture delivered at the University of Freiburg on January 31, 1962. The text was supplemented by Heidegger and the translator.
In the introduction the translator says the following about Ereignis/Appropriation.
Being. Terminologically speaking, this term begins to recede in favor of Heidegger's Appropriation, a term which has never before had a philosophical significance. The word Being is simply too bogged down with metaphysical connotations. But Heidegger still retains it in order to maintain the relation to his earlier formulation of the question of Being. In other words, the question is the same, but in "Time and Being" Heidegger is groping his way out of metaphysics. Appropriation does not designate a "realm" as does Being, but rather a relation, that of man and Being. What is radically new and non-Metaphysical about Appropriation is not only that it is an "activity"--a non-static process--Appropriation is non-metaphysical because in the relationship between man and Being as appropriated to each other, the relation is more fundamental than what is related.
Heidegger intends to think time and Being in a way that hides in ordinary thinking.
In the beginning of Western thinking, Being is thought, but not the "It gives" as such. The latter withdraws in favor of the gift which It gives. That gift is thought and conceptualized from then on excluseively as Being with regard to beings.
Heidegger brings time and Being together in Ereignis.
In the sending of the destiny of Being, in the extending of time, there becomes manifest a dedication, a delivering over into what is their own, namely of Being as presence and of time as the realm of the open. What determines both, time and Being, in their own, that is, in their belonging together, we shall call: Ereignis, the event of Appropriation.
Appropriation is not a concept, but it does have properties.
Appropriation is not the encompassing general concept under which Being and time could be subsumed. Logical classifications mean nothing here. For as we think being itself and follow what is its own, Being proves to be destiny's gift of presence, the gift granted by the giving of time. The gift of presence is the property of Appropriating.
Five pages later he wraps it up and gets to the crux.
What remains to be said? only this: Appropriation appropriates.
das Ereignis ereignet
In the seminars Heidegger makes the Janus head analogy.
Between the epochal formations of Being and the transformation of Being into Appropriation stands Framing. Framing is an inbetween stage, so to speak. It offers a double aspect, one might say, a Janus head. It can be understood as a kind of continuation of the will to will, thus as an extreme formation of Being. At the same time, however, it is a first form of Appropriation itself.
Heidegger revisits the understanding of truth as aletheia, "truth does not mean unconcealment".
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