EREIGNIS

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===== GA65:168 – SER-AÍ E SEER =====
<tabbox Casanova>
Ser-aí significa acontecimento da apropriação no acontecimento apropriador como a essência do seer. Mas é só com base no ser-aí que o seer chega à sua verdade.

Onde, porém, planta, animal, pedra, mar e céu se tornam entes, sem se degradarem na objetualidade contraposta, aí vigora a retração (recusa) do seer, o seer como retração. A retração, porém, é do ser-aí.

O abandono do ser é o primeiro crepúsculo do seer como encobrir-se a partir da noite da metafísica, por meio da qual o ente avançou em direção ao cerne do fenômeno e, com isso, em direção ao cerne da objetualidade contraposta, de tal modo que o seer se tornou o adendo sob a figura do a priori.

O quão abissal, porém, não precisa ser clareada a clareira para o encobrir-se, para que a retração não apareça em primeiro plano como algo meramente nulo, mas vigore como a doação. [GA65PT:286]

<tabbox Fédier>
Être le là signifie être amené à soi en l’avenance en tant que pleine essence de l’estre. Mais l’estre arrive à la vérité uniquement sur le fondement qu’est être le là.

Là où plante, bête, pierre et mer et ciel deviennent étants sans sombrer dans l’objectivité, là, c’est le retrait (l’opposition du refus) de l’estre qui règne, l’estre en tant que ce retrait. Mais le retrait est celui d’être le là.

L’abandonnement de l’être est le premier crépuscule de l’estre, comme se mettant à couvert, hors de la nuit de la métaphysique, au cours de laquelle l’étant s’est poussé en avant dans l’apparaître et puis dans l’objectivité, et où l’estre est devenu simple ajout sous la figure de l’α priori.

L’allégie, combien abyssalement doit-elle être elle-même allégie de se mettre à couvert  –  afin que le retrait n’apparaisse pas superficiellement comme quelque chose de simplement négatif, mais au contraire règne comme profusion de présents. [GA65FR:335]

<tabbox Emad & Maly>
Da-sein means en-ownment in enowning as in the essential sway of be-ing. But be-ing comes to truth only on the ground of Da-Sein.

But wherever plant, animal, rock and sea and sky become beings, without falling into objectness, there withdrawal (refusal/not-granting) of be-ing reigns — be-ing as withdrawal. But withdrawal belongs to Da-sein.

The abandonment of being is the first dawning of be-ing as self-shel-tering-concealing from out of the night of metaphysics, in and through which beings pushed ahead into appearing and thus into objectness and be-ing became an addendum in the form of the a priori.

But how much in the light that belongs to abground must the clearing for self-sheltering-concealing be lit up, so that the withdrawal does Not appear superficially as a mere nothing but rather reigns as gifting. [GA65EM:207]

<tabbox Rojcewicz & Vallega-Neu>
Da-sein means appropriation in the event, the latter taken as the essence of beyng. Only on the ground of Da-sein, however, does beyng enter into truth.

Where plant, animal, stone, sea, and sky come to be, without descending into objectivity, there the withdrawal (refusal) of beyng is reigning, i.e., beyng is reigning as withdrawal. But the withdrawal is of Da-sein.

The abandonment by being is the first dawn of beyng as self-concealing out of the night of metaphysics, through which beings pressed forward into appearance and pressed forward objectivity, while beyng became an addendum in the form of the apriori.

Yet how abyssally cleared must the clearing for self-concealing be, such that the withdrawal might not appear superficially as mere nullity but might reign as bestowal. (GA65RV)

<tabbox Original>
Da-sein heißt Er-eignung im Ereignis als dem Wesen des Seyns. Aber nur auf dem Grunde des Da-seins kommt das Seyn zur Wahrheit.

Wo aber Pflanze, Tier, Stein und Meer und Himmel seiend Werden, ohne in die Gegenständlichkeit herabzufallen, da waltet der Entzug (Verweigerung) des Seyns, dieses als Entzug. Der Entzug aber ist des Da-seins.

Die Seinsverlassenheit ist die erste Dämmerung des Seyns als Sichverbergen aus der Nacht der Metaphysik, durch die das Seiende sich in die Erscheinung und damit die Gegenständlichkeit vordrängte und das Seyn zum Nachtrag in der Gestalt des Apriori wurde.

Wie abgründig gelichtet aber muß die Lichtung für das Sichverbergen sein, damit der Entzug Nicht vordergründlich als ein bloß Nichtiges erscheine, sondern als die Schenkung walte. [GA65:293]

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