145

of concentration toward the whole phenomenon, in order to catch sight of the temporal character of this profound form of boredom.

a) Being entranced by the single threefold horizon of time as the temporal character of being left empty.

There is a telling refusal on the part of beings as a whole. They recede into an indifference. Everything is worth equally much and equally little. Beings withdraw from us, yet remain as the beings that they are. All beings withdraw from us without exception in every respect [Hinsicht], everything we look at and the way in which we look at it; everything in retrospect [Rücksicht], all beings that we look back upon as having been and having become and as past, and the way we look back at them; all beings in every prospect [Absicht], everything we look at prospectively as futural, and the way we have thus regarded them prospectively. Everything-in every respect, in retrospect and prospect, beings simultaneously withdraw. The three perspectives [Sichten] of respect, retrospect, and prospect do not belong to mere perception, nor even to theoretical or some other contemplative apprehending, but are the perspectives of all doing and activity of Dasein. This simultaneous totality of perspective in which Dasein constantly moves—even if one perspective is obscured or clouded, even if another is one-sidedly favoured—the simultaneity of these three perspectives proceeds to distribute itself into present, having-been, and future. These three perspectives are not lined up alongside one another, but originarily simply united in the horizon of time as such. Originarily, there is the single and unitary universal horizon of time. There is a telling refusal of all beings simultaneously in 'what' and 'how' they are: as a whole, as we put it. This now means: in one originarily unifying horizon of time. This 'as a whole' is evidently possible only insofar as beings are enveloped by the single yet simultaneously threefold horizon of time. This horizon of the whole of time which is fully disclosed in this way must be at work if it is to be possible for there to be a telling refusal of beings as a whole.

Yet from this it merely becomes clear that time ultimately participates in making possible the manifestness of beings as a whole, but not in the telling refusal of beings as a whole. In such a way time in the end participates everywhere that beings as a whole manifest themselves—which after all does not necessarily have to happen by way of a telling refusal. We gain nothing from this indication concerning the horizon of time. In other words: an essential relatedness of this third form of boredom to time is by no means manifest via this route. At most we have a long since familiar piece of selfevidence in accordance with which, whenever we wish to unite all beings, past, present, and future in one, we require precisely the horizon of time in all three directions.