Why is love beyond all measure of other human possibilities so rich and such a sweet burden for the one who has been struck by it?
Because we change ourselves into that which we love, and yet remain ourselves.
Then we would like to thank the beloved, but find nothing that would do it adequately.
We can only be thankful to ourselves.
Love transforms gratitude into faithfulness to ourselves and into an unconditional faith in the Other.
Thus love steadily expands its most intimate secret.
Closeness here is existence in the greatest distance from the other – the distance that allows nothing to dissolve – but rather presents the “thou” in the transparent, but “incomprehensible” revelation of the “just there”.
That the presence of the other breaks into our own life – this is what no feeling can fully encompass.
Human fate gives itself to human fate, and it is the task of pure love to keep this self-surrender as vital as on the first day.
Martin Heidegger (26 September 1889 – 26 May 1976) was a German philosopher and a seminal thinker in the Continental tradition of philosophy.
He is best known for contributions to phenomenology, hermeneutics, and existentialism.
In Being and Time (1927), Heidegger addresses the meaning of „being“ by considering the question, „what is common to all entities that makes them entities?“
Heidegger approaches this question through an analysis of Dasein, his term for the specific type of being that humans possess, and which he associates closely with his concept of „being-in-the-world“ (In-der-Welt-sein).
This conception of the human is in contrast with that of Rationalist thinkers like René Descartes, who had understood human existence most basically as thinking, as in Cogito ergo sum („I think therefore I am“).
Heidegger‘s later work includes criticism of the view, common in the Western tradition, that all of nature is a „standing reserve“ on call for human purposes.