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Heidegger's concept of Ereignis, usually translated as the "event of appropriation;' is linked with the ontological difference between Being and beings. 64 In this sense, Heidegger considers Ereignis, unlike its common German use, as not merely an occurrence in the world: '''even1' is not simply occurrence, but that which makes any occurrence possible:'65 Ereignis does not refer to beings that are in the world: as an ontological event, it is better caught under the impersonal "11" that conveys the possible giving of the world.
30 16 1 Introduction These two narrative approaches, the mimetic and the structural, are rooted in Aristotle's Poetics. The definition of poiesis combines the terms of muthos and mimesis; it is the mimetic activity of composing plots (muthos). Aristotle's construction of the mimetic plot follows a certain course of happening; not only as a result of the process of imitation (mimesis) of the dramatic and linguistic vehicle, but also due to the fact that the muthos imitates an "action;' strictly speaking, that determines its composition as the organization of events into a system (soa).
In other 28 1 Introduction words, Being as an "event of appropriation" is neither the infinite permanent presence nor the dialectical becoming of a total conception ofhistory. It is, rather the non-predetermined historical destination of a transformable visibility and language. This uncanny emergence of Being, the way it comes into view and appeals through language, is the foundation of hum an destiny insofar as destiny is understood as the being of difference itself. In other words, the human possibility of having a proper place and historical understanding is due to man's engagement in a relation with Being.