Quotes About Being

We're all who we are endlessly.

My depression points to my not knowing how to lose - I have perhaps been unable to find a valid compensation for the loss. It follows that any loss entails the loss of my being - and of Being itself. The depressed person is a radical, sullen atheist.

The Stream, he said, was the ubiquitous power of God that flowed through every being, sentient and nonsentient. To become a Leaf was to ride the current without struggling, to sense the inclination of a benevolent reality and surrender to it, moment by moment.

Possibly I was overthinking this. I do that; it's the anxiety that comes with being a part-organic murderbot. The upside was paranoid attention to detail. The downside was also paranoid attention to detail.

Man dies constantly until the moment of his demise.

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.

We are too late for the gods and too early for Being.

The nothing nothings.

Das Nichts nichtet

Mere anxiety is the source of everything

In the work of art the truth of an entity has set itself to work. 'To set' means here: to bring to a stand. Some particular entity, a pair of peasant shoes, comes in the work to stand in the light of its being. The being of the being comes into the steadiness of its shining. The nature of art would then be this: the truth of being setting itself to work.

In the midst of beings as a whole an open place occurs. There is a clearing, a lighting... Only this clearing grants and guarantees to us humans a passage to those beings that we ourselves are not, and access to the being that we ourselves are.

But "nowhere" does not mean nothing; rather, region in general lies therein, and disclosedness of the world in general for essentially spatial being-in. Therefore, what is threatening cannot come closer from a definite direction within nearness, it is already "there" - and yet nowhere. It is so near that it is oppressive and takes one's breath - and yet it is nowhere.

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.

Everyone is the other, and no one is himself. The they, which supplies the answer to the who of everyday Da-sein, is the nobody to whom every Da-sein has always already surrendered itself, in its being-among-one-another.

Die Sprache ist das Haus des Seins.

Since time itself is not movement, it must somehow have to do with movement.Time is initially encountered in those entities which are changeable, change is in time. How is time exhibited in this way of encountering it, namely, as that within which things change? Does it here give itself as itself in what it is? Can an axplacation of time starts here guarantee that time will thereby provide as it were the fundamental phenomena that determine it in its own being?

Dasein itself--and this means also its Being-in-the-world--gets its ontological understanding of itself in the first instance from those entities which it itself is not but which it encounters 'within' its world, and from the Being which they possess.

The senses do not enable us to cognize any entity in its Being; they merely serve to announce the ways in which 'external' Things within-the-world are useful or harmful for human creatures encumbered with bodies....they tell us nothing about entities in their Being.

Understanding of being is itself a determination of being of Da-sein.

Die Sprache ist das Haus des Seins. In ihrer Behausung wohnt der Mensch. Die Denkenden und Dichtenden sind die Wächter dieser Behausung. Ihr Wachen ist das Vollbringen der Offenbarkeit des Seins, insofern sie diese durch ihr Sagen zur Sprache bringen und in der Sprache aufbewahren.

The term 'Being' does not define that realm of entities which is uppermost when these are articulated conceptually according to genus and species: the 'universality' of Being 'transcends' any universality of genus.

What could be more alien to the they, lost in the manifold 'world' of its concern, than the Self which has been individualized down to itself in uncanniness and been thrown in the nothing?

Nothing is everything that doesn't happen at this very moment.