Adoption. |
By consigning the truth of beyng to the essence of
the human being, the event adopts this being in
the essence thereby awakened, insofar as the
event allows historical humans to pertain to the
claim which, in the arrogation, touches them essentially.
The adoption directs human beings to
the expropriation and disposes them for the belongingness
to the departure. Here is concealed
the necessity preserved in the inceptual essence of
beyng, namely, that humans, specifically as historial,
comport themselves in a unique way to
death, such that death is in every case the death of
the historial human being, in that a departure
with respect to beings eventuates within beings.
The event-related adoption (claim) of steadfast
humans for the expropriation of the event into
the downgoing of the beginning, i.e., into the
abyssal inceptuality, contains what is distinctive
of human death (strictly taken, only human death
can be thought of as death). This unique death
reaches into the “extreme possibility” of beyng itself.
This death “is” never an ending, because it
constantly belongs already to the beginning. Neither
theological nor metaphysical considerations
and explanations of death ever reach into the domain
of its essence as that essence is understood
with respect to the history of beyng. In a first attempt
(Being and Time) to think the truth of being,
the essence of death was thought, and the reason
for that lies not in an “existentiell” “anthropology”
or in a peculiar and wayward conception of
death. On the contrary, it arises from an unsaid—
but at that time also hardly grasped—glimpse
into the event-related essence of the truth of
beyng. The misgivings over the “conception” of
death in Being and Time may be correct within
metaphysical and anthropological discussions.
Yet we can lay to rest these misgivings along with
their correctness, for, in the uniquely mandatory
domain of questioning in Being and Time, i.e., in the
thinking of the truth of beyng, they of themselves
come to naught and do so with such decisiveness
that they are unable in the least to penetrate into
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