In its answers to the question concerning beings as such, metaphysics operates with a prior conception of Being. It speaks of Being necessarily and hence continually. But metaphysics does not induce Being itself to speak, for metaphysics does not recall Being in its truth, nor does it recall truth as unconcealedness, nor does it recall the nature of unconcealedness. To metaphysics the nature of truth always appears only in the derivative form of the truth of knowledge and the truth of propositions which formulate our knowledge. Unconcealedness, however, might be prior to all truth in the sense of veritas. Alitheia might be the word that offers a hitherto unnoticed hint concerning the nature of esse which has not yet been recalled.

If this should be so, then the representational thinking of metaphysics could certainly never reach this nature of truth, however zealously it might devote itself to historical studies of pre-Socratic philosophy; for what is at stake here is not some renaissance of pre-Socratic thinking: any such attempt would be vain and absurd. What is wanted is rather some regard for the arrival of the hitherto unexpressed nature of unconcealedness, for it is in this form that Being has announced itself. Meanwhile the truth of Being has remained concealed from metaphysics during its long history from Anaximander to Nietzsche.

Why does metaphysics not recall it? Is the failure to recall it merely a function of some kinds of metaphysical thinking? Or is it an essential feature of the fate of metaphysics that its own ground eludes it because in the rise of unconcealedness its very core, namely concealedness, stays away in favor of the unconcealed which appears in the form of beings?

– Martin Heidegger

My question to you, late Heidegger: What compels you to write about the nature of Being up to Nietzsche and YOU in metaphysics?

As a philosopher apparently I converse with the dead. They’re my friends, but they’re all idiots. At least Nietzsche’s Being is interesting though, Heidegger.