The discourse of a thinking presentation or even lecture must be of the sort that it—through saying—allows those present to enter into the conversation with beyng, a conversation in which they would correspond in listening in order to thus belong to thinking and to arrive at the conversation of the thinkers with such an ear.
Thinking in remembrance means: experiencing the event of bearing-out.
He who is aged imposes the latest novelty upon the youth.
He who has become old frees the youth into the inceptual.
Thinking in remembrance means: saying the rite.
The overcoming of metaphysics—is the commemorative leaving-behind of transcendence (the causal and logical transcendence in the ambiguity of the ontological). Transcendence essences in the difference that remains unthought, unthought because it is not only disregarded, but also unthinkable in metaphysics. Transcendence remains confined within the causalism of the machination. Transcendence together with the machination belongs to the oblivion of the bearing-out.
X
The overcoming of metaphysics as the truth of “beings” as such happens as event as the path-opening bypass in the sense of a rupture with oblivion, a rupture that arrives inconspicuously out of the rite.—
Praise is the worst insult.
Presumably only in the slowness of forbearance do we correspond to the abruptness of nearness.
Perhaps destitute times require destitute thinkers. Whoever could understand that would be rich. Sparseness out of restraint (p. 59). Restraint out of the rite. Rite out of the mysterious omen.
How much must be kept in silence, how much more must be allowed to pass by in remembrance; the rite happens as event so simply. Remembrance is never a spontaneous act of representation.
Among the things that should be permitted to pass by are those with which one could easily outfit the entirety of a new philosophy. Yet in the view of the rite, this latest novelty is already aged; it could perhaps be useful for distorting even more fundamentally the suddenness of the old for past opining.