Dasein - Monoskop

198 PART III
to think wrongly of world as a particular being, and—arising from
the interpretation of Being as presence(-at-hand)—as an object:
World worlds and has more Being than the tangible and the
perceptible realm in which we believe ourselves to be at home.
World is never an object ... Wherever the essential decisions of
our history are made ... there the world worlds. 244
Now according to Heidegger, what we experience, when confronted
with a Greek temple is the interplay or the "strife" between
world and earth. The temple makes present a world with its religion,
life, and politics, but it also makes us aware of the limits that our understanding
encounters. The rock on which the temple is built, the
nature that surrounds it, the material that was used to build it, all of
these cannot be understood like human deeds and texts. The temple
or, more generally, any work of art, instantiates the tension between
these two aspects: the openness of meaning and the impenetrability
of matter, i.e., the limitation of understanding:
The world is the self-opening openness of the broad paths of
the simple and essential decisions in the destiny of a historical
people. The earth is the unhurried emergence of that which is
continuously self-closing and to that extent sheltering. World
and earth are essentially different from one another and yet
never separated. ... The confrontation of world and earth is
a strife. 245
Heidegger suggests that in this strife of world and earth we
encounter a phenomenon that is of the essence of truth:
(A-4) Art is a happening of truth, truth is a strife between
illumination and concealment.
The conception of truth that Heidegger subsequently presents
shows similarities with, but also some deviations from, the notion of
truth that he develops in Being and Time. What is retained from
Being and Time is the characterization of truth as unconcealedness,
as aXrjtfeia. However, the distinction between truth and falsehood—
qua "untruth"—is no longer linked to the issue of Dasein's authenticity
and inauthenticity. Falsehood as "untruth" is rather developed
into a component of the "happening" of truth itself.