And only if this happens can beings manifest themselves as beings. But insofar as this is possible only on the basis of the understanding-of-being, the possibility of the understanding-of-being must reside in the temporalization of temporality. Beings enter "into time" in and with the temporalization of temporality and the world-entry of beings; beings become understood and determined as intra-temporal. Because the event of the world-entry of beings is the primal event and is, in essence, temporalization, there is a tendency, even in the pre-philosophical comportment to beings and in the common pre-ontological determining of being, to effect the determination of being by reference to time. In the enigmatic and not at all arbitrary tendency to understand beings as intratemporal, extra- and supra-temporal, we have a testimony to the metaphysical primal history of Dasein as temporality. Dasein as temporality thereby sets itself the task of understanding itself in its temporalization.
In other words, metaphysics belongs to the nature of human beings. And for this reason human Dasein has, in its essence, a predeliction [Vor-liebe] for metaphysics. We can also say, all existing is already a philosophizing. Philosophy, it has always been known, should not be derived from somewhere else, but it must ground itself. This "itself' arises because philosophy belongs essentially to"lhe self-hood of Dasein. This is not to say that, in fact, a training in philosophy is simply necessary, just as, conversely, the business of philosophical erudition or the emergence of a literature calling itself philosophical does not yet, in distinction to philosophizing, vouch for the existence of philosophy. But, in order to exist, everything genuine needs semblance. There is neither a philosophy, in all its purity, nor a sophistry with a complete monopoly. Both belong together in a particular historical "culture" which is possible in many diverse ways.
The way we suggest for the self-grounding of philosophy cannot be pursued here further. Our purpose is different, though no less important. We have finally brought to light the essential connection between transcendence and temporality, of which we sought the main features. The stepping-beyond beings in transcendence, which is carried out toward all dimensions, is grounded in the ecstatic constitution of temporality. Stepping-over to world means nothing other than that the ecstatic unity of temporality has, as the unity of being-carried-away, a horizon temporalized primarily out of the future, the for-the-sake-of: the world. To transcend is to be-in-the-world. But we strove for a metaphysical clarification of transcendence for the purpose of revealing the essence of ground. The