By Sir William D. Ross
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Example text
7 Heidegger continues: 32 Claudia Baracchi [I]s not the yes and no an essential possession of being [Seins] itself— and the no even more originarily than the yes? But how? Must not the “no” (and the yes) have its essential form in the Da-sein that is used by being [in dem vom Seyn gebrauchten Dasein]? The no is the great leap-off [Ab-sprung], in which the Da- in Dasein is leaped open [ersprungen]. The leap-off, which both “af¤rms” that from which it leaps off, but which also has itself as leap no nothing [nichts Nichtiges hat].
If, however, these are crucial lineaments of Heidegger’s work in the Bei- Contributions to the Coming-to-Be of Greek Beginnings 33 träge, one must wonder whether similar concerns may not be heard in the inaugural articulations of Greek thinking. Is the Greek beginning, precisely in its irreducibility to dominant historiography, altogether other with respect to these insights in the inceptive work Heidegger announces? Is the Greek beginning, in its exceeding the scribes’ narratives and canonizations, other than the other beginning?
It is in glimpsing that which the ¤rst beginning never consciously saw but only blindly enacted, that which the ¤rst beginning could not remember but only obliviously thrived on, that the other beginning becomes possible and (perhaps) necessary. In beginning to experience that which the ¤rst beginning, in its very unfolding, could not experience, the other beginning begins. It begins, that is, as the inceptive responsiveness to that which necessitated the unfolding of the ¤rst beginning, to that whose obscuration was precisely the function of the ¤rst beginning in its unfolding glow.