I. Prospect [17-18]

and the customary understanding of the human being, the question then arises: Who might be so thoughtful as to let this at least become a question?

In inceptual thought, domains of the truth of beyng must be traversed in order for them then to step back again into concealment precisely when beings flare up. This taking of byways belongs essentially to the indirectness of the "effects" of all philosophy.

In philosophy, what is essential, after having had its impact in an almost concealed way, must step back into inaccessibility (for the many), because what is essential is unsurpassable and therefore must withdraw into its making possible the beginning. For, with regard to beyng and its truth, the beginning must be made ever and again.

All beginnings are in themselves what is unsurpassably complete. They escape historiology not because they are supra-temporal, eternal, but rather because they are greater than eternity: the strokes of time which grant to being the openness of its self-concealment. The proper grounding of this time-space is called Da-sein.

In restraint (the dispositional center of shock and diffidence, the fundamental trait of the basic disposition), Da-sein is disposed toward the stillness of the passing by of the last god. Creating within this basic disposition of Da-sein, the human being becomes the steward of this stillness

In this manner the inceptual meditation of thought necessarily becomes genuine thought, which is to say, goal-positing thought. Not just any goal is posited, and not goals in general, but the unique and therefore single goal of our history. This goal is seeking itself, the seeking after beyng. Such seeking occurs, and is itself the deepest discovery, when humans decisively become preservers of the truth of beyng, stewards of that stillness

To be seeker, preserver, steward—that is what is meant by care as the fundamental trait of Dasein. These names for care gather together the destiny of humans as grasped in terms of their ground, i.e., in terms of Da-sein. Da-sein, in turning, is appropriated to the event as the essence of beyng, and only in virtue of this origin as the grounding of time-space ("primordial temporality") can Da-sein become steadfast in order to transform the plight of the abandonment by being into the necessity of creating as the restoring of beings.

By fitting into the juncture of beyng we are at the disposal of the gods.

The seeking is itself the goal. And that means "goals" are still too much in the forefront and are still placing themselves before beyng—and covering over what is necessary.

If the gods are what is undecided because the open realm of divinization is still withheld, then what does it mean to be at the disposal of