The Event Quotes

“Incipit comoedia. Ἀλήθεια is forgotten. But everything lives on this forgotten forgottenness. In the prologue of the machination of the framework (creatio), the mere masks are converted into the persons. Personality is created. What is alive can be represented only as person. Blind screaming for the personal Thou counts as the ultimate in thoughtfulness. The paths of thinking have been abandoned long ago—admittedly in such a way that this wild flight in the face of thinking (i.e., in the face of the withstanding of the belongingness to the essentially occurring essence, to the provenance of Ἀλήθεια) appears to be the victory of thinking and therefore at the lowest stage of the decline is not afraid to present thinking as a believing.”
― Martin Heidegger, The Event

“The divinity of the gods must first eventuate before a god appears and before the naming word, which names “the gods”, can be heard.”
― Martin Heidegger, The Event

“Thoughtful thinking and the “concept” The name seems to say that this thinking is an intensified, heightened, “more energetic” thinking, one which takes hold of itself by force and brings itself forward with force, i.e., forceful thinking. Certainly more concentrated, but for that very reason less forceful; indeed in its purity it is without force. On the contrary, it is ordinary thinking which is pressing, calculating, planning, ingenious, restless—a matter of lurking, assaulting, mastering. Otherwise with thoughtful thinking (thanking). The diffidence of distinguishing; the diffidence of experiencing the uncanny. Hardly a representation in the sense of a bringing before oneself. In the modern age, through calculative thinking we have long ago become accustomed to seeing in thinking, and demanding from thinking, grip [Zugriff], grasp [Griff], and concept [Begriff], i.e., we understand the “concept” on the basis of a grasping: conceptus—no longer ὁρισμóς. We know rigorous thinking only as conceptual representation. But its rigor rests in the originariness of imageless saying in the compliant word that inheres in the essence of truth. The invasion of the uncanny in the sudden.”
― Martin Heidegger, The Event

“What is present comes to presence in a coming forth and a going away. Even φθορά is γίνεσθαι: coming forth, a kind of φύσις, emergence—disappearance—going down. The quintessence of γένεσις as φύσις is transition, the unity of coming forth and passing away, and the latter essentially occurs in the same, in ἀλήθεια, because ἀλήθεια is conjointly and essentially concealment—withdrawal into concealing. This transition is the presencing which, however, now remains precisely hidden in favor of the presence of that which is present, that which is beaten into limits and as such is then pursued and dispelled in change. The transition will not be involved in the entrenchment of what comes to presence. The transition preserves the ἄπειρον. Presence is transitionally the gathered-gathering peak of φύσις, i.e., of unconcealedness. Presence must be experienced aletheiologically and not metaphysically in terms of the constant and the objectively present. Then it becomes clear that “being” pervades not the factor of duration of objective presence but, rather, the unique gatheredness of the emerging-perishing disconcealment.”
― Martin Heidegger, The Event

“in the collapse becomes the bringing-forth-hither which at once brings the “hither” as clearing (“there”) and the “forth” as presence. In this bringing is gathered the staying which belongs to presence, i.e., the tarrying—as the sojourning of presence in unconcealedness. Tarrying [Verbringen], thought according to the bringing-forth-hither, names the protracted presencing—out of which essentially occurs the constant presence that is determinative of “being” in metaphysics. This determination includes the positedness of the being of beings (Ποίησις). This positedness is, to be sure, unexperienceable since it is distorted for metaphysics and through metaphysics. Although it is as such unrecognizable, it comes to light inasmuch as being is effected and, in the broadest sense, conditioned: effected by the first cause (ipsum esse as actus purus), conditioned by the conditions of necessity and universality (esse as objective reality), and, finally, conditioned as having become dialectical—in the coupling of both modes of grounding.”
― Martin Heidegger, The Event

“The essence of being in the first beginning reveals itself, i.e., at the same time, essentially occurs inceptually, in emerging, advancing. Only if the basic traits of the inceptuality come to be recollected constantly, above all in their inceptual unity, can the first beginning be surmised. Being is the beginning. The beginning is disconcealment toward unconcealedness (АΛНΘΕІА). Disconcealment is the emerging that goes back into itself, because disconcealment possesses the concealment out of which it emerges. Emergence is φύσις. Emergence is presence (οὐσία). To presence pertain: the nearness—παρά the view—visibility ἰδέα the disburdening—against μὴ ὄν the magic—καλóν. Presence consists in constancy and is then permanence (ἀεί). Presence is then the essential occurrence in the work and as work, wherein is gathered the presentness of rest and motion: ἐνέργεια; ἐντελέχεια. Co-position: ἐνέχεια τò τέλος. Every emerged determination of being can in a certain way stand for the beginning, and all of them can be especially attributed to the beginning. And yet they do not exhaust it, because it itself, as the first beginning, must take over the advancement. Nevertheless, the beginning remains embedded in concealment, but one which itself remains concealed and thus is completely lacking in presence and so must be replaced by “truth” as ὁμοίωσις and as disfigurement of the cognizing human being.”
― Martin Heidegger, The Event

“in the first beginning of Western thinking. The oldest dictum handed down is attributed to Anaximandros (c. 610–540). It says: ἐξ ν δὲ ἡ γένεσις ἐστι τος οσι, καὶ τὴν φθορὰν εἰς τατα γίνεσθαι κατὰ τò χρεών. διδóναι γὰρ αὐτὰ δίκην καὶ τίσιν ἀλλήλοις τς ἀδικίας κατὰ τὴν το χρóνου τάξιν. “From out of which, however, the coming forth is to the respective present things there also comes forth the passing away into this (as the same) in accord with compelling need; it, namely each present thing itself (out of itself), gives what is fitting and also allows honor (approval), the one to the other, (all this) out of the twisting free of what is not fitting, in accord with the assignment of the ripening through time.” ἀρχή τν ὄντων τὰ ἄπειρον “What provides for anything to come to presence is the repudiation16 of limits.”
― Martin Heidegger, The Event

“the end, the last, the limit, that at which something stops, that whereby something is restricted to what it is. Restriction as enclosure in the current appearance. Restriction as highest and fulfilled exerting force. Restriction in the Greek sense as confinement within boundaries, ones which simultaneously merely let the restricted thing be seen and also delimit it against other ones, and   — conceal it in its belongingness to them. Restriction a sort of concealment, especially if seen in terms of the pure presence of that which comes to presence, rather than in terms of the respective “this” in its individuation.”
― Martin Heidegger, The Event

“δóξα—gleam, shine, radiance Emerging out of itself and yet remaining with itself—continuously radiating out from itself and yet nothing given away or lost. Gleaming—shining not only away from itself and an emergence, but also beckoning back into something dark, concealed, inaccessible. Shining—the radiance of the self-concealing.”
― Martin Heidegger, The Event

“The first beginning and its inceptuality The first beginning is the act of beginning in the sense of the disconcealing of disconcealment, but thus the emergence into the constancy of disconcealment in unconcealedness, but thus the appearing forth of the latter in the act of appearing, but thus the pressing forth of appearing as appearance, but thus the subjugation of unconcealedness, but thus the relinquishment of the inceptuality of the beginning, but thus the abandonment of the beginning to the advancement, but thus the commencement of the truth of being as the beingness of beings, but thus the priority of beings themselves as that which in the proper sense is present prior to presence. There is no “dialectic” here at all, neither that of being nor even that of the thinking about being. Essentially occurring here is the beginning of the first beginning and nothing besides this act of beginning. Recollection into this is already appropriation.”
― Martin Heidegger, The Event

“The unexpressed φύσις. Emergence, transition; disconcealment; reverting back to oneself. Provision, inclusion (gathering, λóγος—unity, ἕν). (Nowhere “becoming,” and therefore also not “being” in the sense of constancy). Here still no possibility of metaphysics. * To what extent it can be presumed that all interpretations of the dictum that are suggestive of anything that comes later are already erroneous, since such an interpretation does not acknowledge the strangeness of the beginning. * That here at least the trace of an anthropomorphizing of being, if such should be possible at all. Anthropomorphizing can perhaps befall beings (God, world), but even there it is always to be asked how “the anthropos” is experienced. The basic faring [Grund-erfahrnis] “Basis” (cf. Lecture course s. s. 1941) “basic concepts.” The basic faring 1. Faring [Fährnis] (projection) constantly endangering   2. Experience not mere taking cognizance, instead, making one’s own To what extent the basic faring is disconcealment (being) as repudiation of limits and thus ἀδικία! Beings as twisted free in the essence of beyng (ἄπειρον), but nevertheless essentially dismissed. * How in the dictum is hidden φύσις-ἀλήθεια? How the intimation of the inceptual, the concealment?”
― Martin Heidegger, The Event

“δóξα and τὰ δοκοντα What appears, what comes to presence, but taken precisely as such: as such, i.e., only as it stands with respect to humans and their usual apprehending and determining. ἐοικóτα 8, 60—what appears? The appearance itself is not mere seeming, but is a coming to presence, yet in such a way as if it essentially occurred without presence and thus let itself be scattered in the wandering perception of mortals. δóξα thus becomes a prey of mortals, and they dispose of it, i.e., δóξα βροτεία 8, 51. Nevertheless, δóξα is not made by the human being; instead, it is only misunderstood by the human being. It is taken for presence itself, which it also is and yet is not. δóξα not without further ado already something “mortal”-human. δóξα is the presence of what comes to presence, the self-abandoning emergence, which dominates and penetrates everything present, taken as such. δóξα is φύσις. (but ἀλήθεια the essence of φύσις). κατὰ δóξαν ἔφυ, frg. 19. 53. γίνεσθαι—ὄλλυσθαι (Parmenides 8, 12; 8, 27) Coming forth and passing away—not possible determinations and essential grounds of presence released for themselves; on the contrary, just the reverse: they are withheld through the junction in the essence of presence. In presence, coming forth and passing away are waxing; waning then is the coming to presence of δóξα. γένεσις—ὄλεθρος as autonomous determinations are driven off far away into what comes to presence. The falling apart—the dispersal of the gathering, of the unicity of presence.”
― Martin Heidegger, The Event

“Only humans perceive an open realm. Unless the strict relation between ἀλήθεια and openness is maintained, the essence of the open, as that essence is understood within the history of beyng, can never be thought with essential legitimacy. Only in interrogating the essential occurrence of beyng does thinking attain the concept of the “open” as thus determined. Only where this openness obtains is there “world” as structure of the steadfastly grounded open realm (truth) of beings. A being is a possible object, something standing over and against (ἀντί), only because it stands in the open domain of being. Precisely where there is an “over and against,” something more originary occurs essentially, the clearing of the “in between.” And precisely this open domain is denied to plant, animal, and everything that merely lives. To be sure, this has happened only where beings have become objects, because at the same time the being of beings is no longer appreciated in its essence but, instead, is taken to be purely decided: precisely as the certain, what is bent back to in “reflexion,” and, thus fastened down, the secured. This lack of appreciation of being is, in the mode of the oblivion of being, a proper mode of the truth of beings, a mode that all the more testifies to the essential occurrence of being, i.e., to the disconcealment of the open.”
― Martin Heidegger, The Event