Quotes from Martin Heidegger

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.

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.

Time-space as commonly understood, in the sense of the distance measured between two time-points, is the result of time calculation.

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

Anxiety is there. It is only sleeping. Its breath quivers perpetually through Dasein, only slightly in those who are jittery, imperceptibly in the 'Oh, yes' and the 'Oh, no' of men of affairs; but most readily in the reserved, and most assuredly in those who are basically daring. But those daring ones sustained by that on which they expend themselves—in order thus to preserve the ultimate grandeur of existence.

Mere anxiety is the source of everything

He who never says anything cannot keep silent at any given moment.

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.

But what is great can only begin great.

I know that everything essential and great originated from the fact that the human being had a homeland and was rooted in tradition.

Even in expecting, one leaps away from the possible and gets a footing in the real. It is for its reality that what is expected is expected. By the very nature of expecting, the possible is drawn into the real, arising from it and returning to it.

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.

Everywhere we remain unfree and chained to technology, whether we passionately affirm or deny it. But we are delivered over to it in the worst possible way when we regard it as something neutral; for this conception of it, to which today we particularly pay homage, makes us utterly blind to the essence of technology.

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.

Language is the house of Being.