Thinking begins only when we have come to know that reason, glorified for centuries, is the stiff-necked adversary of thought.
...Before considering the question that is seemingly always the most immediate one and the only urgent one, What shall we do? we ponder this: How must we think? For thinking is genuine activity, genuine taking a hand, if to take a hand means to lend a hand to...the coming to presence of Being.
Why are there beings at all, instead of Nothing?
Thinking only begins at the point where we have come to know that Reason, glorified for centuries, is the most obstinate adversary of thinking.
But what is great can only begin great.
Die Sprache ist das Haus des Seins.
truth is that which makes a people certain, clear, and strong.
And so man, as existing transcendence abounding in and surpassing toward possibilities, is a creature of distance. Only through the primordial distances he establishes toward all being in his transcendence does a true nearness to things flourish in him.
If I take death into my life, acknowledge it, and face it squarely, I will free myself from the anxiety of death and the pettiness of life - and only then will I be free to become myself.
Language is the house of the truth of Being.
What is peddled about nowadays as philosophy, especially that of N.S., but has nothing to do with the inner truth and greatness of that movement is nothing but fishing in that troubled sea of values and totalities.
Nevertheless, the ultimate business of philosophy is to preserve the force of the most elemental words in which Dasein expresses itself, and to keep the common understanding from levelling them off to that unintelligibility which functions in turn as a source of pseudo-problems.
Being and time determine each other reciprocally, but in such a manner that neither can the former - Being - be addressed as something temporal nor can the latter - time - be addressed as a being.
The most thought-provoking thing in our thought-provoking time is that we are still not thinking.
Time is not a thing, thus nothing which is, and yet it remains constant in its passing away without being something temporal like the beings in time.