But “nowhere” does not mean anything; 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 to 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.

— Martin Heidegger

But what help is it to us to look into the constellation of truth? We look into the danger and see the growth of the saving power. Through this we are not yet saved. But we are thereupon summoned to hope in the growing light of the saving power. How can this happen? Here and now and in little things, that we may foster the saving power in its increase. This includes holding always before our eyes the extreme danger.

— Martin Heidegger

But what is great can only begin great.

— Martin Heidegger

Casein *is authentically itself* in the primordial individualization of the reticent resoluteness which exacts anxiety of itself. *As something that keeps *silent*, authentic *Being*-one’s-Self is just the sort of thing that does not keep on saying ‘I’; but in its reticence it ‘*is*’ that thrown entity as which it can authentically be. The Self which the reticence of resolute existence unveils is the primordial phenomenal basis for the question as to the Being of the ‘I’. Only if we are oriented phenomenally by the meaning of the Being of the authentic potentiality-for-Being-one’s-Self are we put in a position to discuss what ontological justification there is for treating substantiality, simplicity, and personality as characteristics of Selfhood. In the prevalent way of saying “I,” it is constantly suggested that what we have in advance is a Self-Thing, persistently present-at-hand; the ontological question of the Being of the Self must turn away from any such suggestion.*Care does not need to be founded in a Self. But existentialism, as constitutive for care, provides the ontological constitution of Casein’s Self-constancy, to which there belongs, in accordance with the full structural content of care, its Being-fallen tactically into non-Self-constancy*. When fully conceived, the care-structure includes the phenomenon of Selfhood. This phenomenon is clarified by Interpreting the meaning of care; and it is as care that Casein’s totality of Being has been defined.”―from_Being and Time_. Translated by John Macquarie & Edward Robinson, pp. 369-370

— Martin Heidegger

Curiosity is everywhere and nowhere. This mode of Being-in-the-world reveals a new kind of Being of everyday Casein―a kind in which Casein is constantly uprooting itself. Idle talk controls even the ways in which one may be curious. It says what one "must" have read and seen. In being everywhere and nowhere, curiosity is delivered over to idle talk. These two everyday modes of Being for discourse and sight are not just present-at-hand side by side in their tendency to uproot, but *either* of these ways-to-be drags the *other* one with it. Curiosity, for which nothing is closed off, and idle talk, for which there is nothing that is not understood, provide themselves (that is, the Casein which is in this manner [*them so gained Casein*]) with the guarantee of a 'life' which, supposedly, is genuinely 'lively'. But with this supposition a third phenomenon now shows itself, by which the disclosedness of everyday Casein is characterized."―from_Being and Time_. Translated by John Macquarie & Edward Robinson, p. 217

— Martin Heidegger

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. By the very nature of expecting, the possible is drawn into the real, arising from it and returning to it.

— Martin Heidegger

Every man is born as many men and dies as a single one.

— Martin Heidegger

Everyone is the other and no one is himself.

— Martin Heidegger

Every questioning is a seeking. Every seeking takes its direction beforehand from what is sought. Questioning is a knowing search for beings in their harness and witness.

— Martin Heidegger

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.

— Martin Heidegger