Elder continues: being

As has been presupposed throughout this inquiry, from Heidegger we can learn that being and the truth of being needs human being as the open site for truth, as the Da. Being and human being belong to each other in the open clearing. That is Ereignis or propriation, and such belonging is at the same time the groundless exposure of humans to freedom of both thought and action. Only through being and human being belonging to each other does world open and beings as a whole and as such, both as what they are and who they are, come to show their multifaceted faces to human being in some casting or other. But the clearing for the truth of being is occupied existentially by human being individually; each human being ineluctably partakes individually of the open clearing of the truth of being so that the constitution of a We has to be approached as an explicit philosophical problem of how the truth of being, in its singularity, particularity and universality, comes to be shared. 
At the same time, each individual participation of human being in the truth of being is also essentially shared; in being human beings, we essentially and necessarily share the openness of being with other human beings. No individual is able to 'make up' its own world entirely. And more than that: each individual world only ever opens also through the other's opening to the world. Each individual experience of world is mediated essentially also through the experience of others, i.e. world opens for each of us also through the mediation of other human beings in their own openness to being from whom we learn in countless ways, be it through communication or simply by practically imitating. Thus, traditions, which are always also ways of understanding the world, are handed down. This means that each individual truth, each individual point of view is mediated by practically sharing a life-world with others through education. But even more than that: Each individual truth is also a shared truth with others within a shared historical world that has a given, universal casting. No matter what differences in individual, singular views exist, these differing individual views and how each individual holds the world to be (Dafürhalten) are all situated and are mediated with one another within a shared, universal-historical world in historical time-space with its fundamentally shared understanding of that world in the basic ontological outlines and building blocks of its truth. The historical opening of world in how it shapes up in a given, universal casting is ontologically prior to the individual or any collectivity of human beings, and is an 'always already' universal given whose givenness is only co-shaped and co-moulded by those rare, exceptional thinkers and artists who find themselves called to the abyssal task of co-casting an historical world. The 'always already' only becomes malleable and revisable in a creative re-casting that must first dare to question. At first and for the most part, the truth of an historical world is simply given  and shared — unquestioningly — thus forming the basis within which differences arise. 
Nevertheless, this shared historical truth of the world in its all its particularity (specific areas of what is understandable and knowable in the world) has to be appropriated individually. There is thus an essential embeddedness of individual (singular) truth in a shared (universal, historical) truth of being which provides the basic casting for all particular truths. The clearing for being's truth, although ineluctably individually, mortally and therefore also finitely ek-sisted, is essentially also ineluctably shared with the other in the other's exposure to the clearing in a given, historical, universal casting. An individual opening of world in all its particularity is willy-nilly a shared opening of world mediated not only by the countless others, near and far, intimately close and anonymously average, present and past, together with whom we are cast into and share an historical world, but also by a universal casting of historical world that confronts humankind, unquestioned and seemingly unquestionable, like an uncanny destiny which, however, is experienced simply as self-evidence. How an individual understands and holds the world to be is always a configuration, perhaps singular, unique and quirky, of ontological building blocks provided by an historical epoch. Radical singularity only comes about when an individual questions the very self-evidence of a given world, thus breaking with all possible configurations. 
The sharing of an understanding of world with other human beings takes place primarily through language (leaving aside the powerful possibility of imitating through which, especially when young and not yet our selves, we appropriate others' understanding and way of being in the world in a kind of one-sided mirror-game with 'identification figures'). The other's world is evoked, called to presence primarily through language. But even more than that: Insofar as the stillness of the truth of being makes its way to human language,(14) an historical world opens up and takes shape in language's casting definition, which can be shared among humans through this language. The casting of an historical world is a shared epochal human project in which individuals participate not only through listening to each other in dialogue, but also by listening and being open to the hitherto unheard-of, silent sendings of being, through which our most fundamental concepts, each of which is an ontological casting, take shape. And we can listen to each other because human being itself is first and foremost openness and exposure and a belonging to the openness of the truth of being in its stillness from which an historical world emerges and assumes shape and within which it can even change how it shapes up epochally. 
The enpropriation of human being to the clearing of self-concealment of being, i.e. Ereignis, from which beings as such emerge in their defined outlines, is powerless. It is 'only' a possibility that cannot be denied or refused, since we are powerless to refuse, knowingly or unknowingly, our enpropriation to being or how an historical world shows up and shapes up for our understanding. It is the possibility of all human possibilities. The eyes of understanding cannot banish an insight once they have caught a glimpse of it. There is no power which can either coerce or prevent such knowing belonging, just as there is no power which can either coerce or prevent the oblivion to such belonging to the truth of being. Philosophy and art inhabit this realm of powerlessness that remains invisible from within an established epochal understanding.