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IV. The Leap [282-283]

Violence—powerless incursion into beings of a capacity for change without a leap ahead and without a view toward possibilities. Wherever beings are to be changed by beings (not out of beyng), violence is necessary. Every act is one of violence, such that here the violence is mastered by means of power


160. Being-toward-death and being


Being-toward-death, in the most veiled forms, is the goad of the highest historicality and is the secret ground of the decidedness toward the shortest path.

Being-toward-death, unfolded as the essential determination of the truth of Da-sein, nevertheless harbors two basic determinations of the fissure and is its mostly unrecognized mirror image in the "there":

In the first place, being-toward-death conceals the essential belonging of the "not" to being as such, which here, in the Da-sein that is distinctive as grounding the truth of being, shows itself only in a unique sharpness.

Secondly, it conceals the unfathomable fullness of the essence of "necessity," which in turn is one of the fissures of being itself; being-toward-death again taken in terms of Dasein.

The collision of necessity and possibility. Only in such spheres can it be surmised what truly belongs to that which "ontology" treats as the pale and vacuous jumble of "modalities."


161. Being-toward-death


No one has yet surmised or ventured to follow in thinking what was thought ahead by means of the notion of being-toward-death in the context of Being and Time and only in that context, i.e., thought only within "fundamental ontology" and never conceived anthropologically or in terms of a "worldview."

The uniqueness of death in human Da-sein belongs to the most original determination of Da-sein, namely, to be ap-propriated by beyng itself in order to ground this latter in its truth (openness of selfconcealing). In the unusualness and uniqueness of death, what opens up is the most unusual amid all beings, beyng itself, which essentially occurs as estrangement. Yet in order to surmise anything at all of this most original nexus, on the basis of the usual trite standpoint of common opinion and calculation, what had to be made visible first and in all sharpness and uniqueness is the relation of Da-sein to death itself,