Resonating is a form of indirect givenness of being or, in Heidegger’s terminology of the 1930s and 1940s, of beyng. More precisely, it is not beyng that is experienced in the resonating, but rather the lack of beyng. This specific form of negativity comes forth as forgetfulness and abandonment of being (or by beyng). Like in a photographic negative, the resonating of beyng presents the exact reverse of beyng which, in its very withdrawal from a manifest presence, becomes manifest as lacking within that very presence. Like the lost key one is searching for, the “sounding” at issue here is the presence of an absence, the “resonating of beyng in its refusal” to appear (GA65 GA65
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GA65IT BEITRAGE ZUR PHILOSOPHIE - Contribuições à Filosofia :9). Yet differently than the key, which is an absent object, what resonates in its refusal to appear is the thoroughly eventful character of beyng.

Resonating translates the German Anklang, a term without antecedent in philosophical language and coined terminologically by Heidegger mainly in Contributions to Philosophy (GA65 GA65
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GA65IT BEITRAGE ZUR PHILOSOPHIE - Contribuições à Filosofia :84–129). In common speech, the term primarily signifies that some meaning is not expressed directly, but only in an allusive manner. Literally Anklang means that a sound does not become distinctly audible, but only has an implicit and somehow lateral acoustic presence – a resonance – by means of some other sound, which, in contrast, is indeed audible in a distinct way. Thus Anklang should not be rendered by “echo” (cf. Parvis Emad Emad & Maly
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Parvis Emad
Kenneth Maly
Emad & Kalary EMAD, Parvis & MALY, Kenneth / Emad & Kalary ’s translation of Contributions to Philosophy), for which Heidegger reserves its German cognate Widerhall (cf. GA65 GA65
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GA65IT BEITRAGE ZUR PHILOSOPHIE - Contribuições à Filosofia :497; later the Greek term of homologein; cf. GA7 GA7
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GA7ES Vorträge und Aufsätze (1936–1953), ed. Friedrich-Wilhelm von Herrmann, 2000. — Ensaios e conferências :220–21/EGT 66), a term with very different metaphorical (and thus conceptual) implications. Whereas the metaphorical content of “echo” marks a repetition of a formerly present sound, “resonating” takes place only within the presence of something from which it differs, in the same way an ironical allusion differs from what is explicitly said (often intending the opposite meaning), or a connotation differs from the denotation of a proper meaning to which it is rather loosely linked. [CHL Wrathall
Mark Wrathall
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CHL WRATHALL, Mark A. ]

Anklang la resonancia, primera de las seis junturas en que se haya articulado el pensamiento de los Beiträge zur Philosophie, el comienzo de la marcha que recorre el nuevo pensar onto-histórico seinsgeschichtlich, que busca recoger el casi inaparente resonar actual del Ser, atendiendo a la meditación [Besinnung] del necesario apremio ante la falta de todo apremio [Nodosigkeit], ante el olvido y abandono en que ha devenido el ser de los entes y del hombre mismo; la resonancia es la primera de las junturas o quicios Fügungen, de la gran fuga Fuge, que ensambla al pensar onto-histórico en su ordenación pensante, y con la que comienza a articularse y diseñarse recién la estructura del pensamiento del Ser en el otro inicio de Occidente; a la resonancia se halla estrechamente ligada asimismo la segunda unión de los “Beiträge”, la sugerencia: Zuspiel, momento o estadía del pensar que debe dar la pasada (o juego), sugerir el paso/e al otro inicio del pensamiento fuera de la metafísica, y a partir de un retomar recapitulador de la historia ya habida de ella en sus diferentes figuras o envíos epocales del ser. Se trata de prestar oído básicamente al decir de Hölderlin Hölderlin FRIEDRICH HÖLDERLIN (1770-1843). La poesía de Holderlin está sustentada por el destino y la determinación poética de poetizar propiamente la esencia de la poesía. Para nosotros, Holderlin es en sentido eminente el poeta del poeta. (GA39 p. 32) y Nietzsche Nietzsche
Friedrich Nietzsche FRIEDRICH WILHELM NIETZSCHE (1844-1900) , pensadores del final y del tránsito al otro inicio, por su experiencia única de las fuentes griegas y su agudo diagnóstico de la actual modernidad, resistido en ausencia casi absoluta de ser, en la época del nihilismo contemporáneo. Pase que da lugar a un salto que funda, con él, la transposición del hombre en la verdad del Ahí del Ser. [Breno Onetto; GA65 GA65
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