Erneuerung, renovação, renewal, renovación

The people’s own past means here its deeds, achievements, customs, destinies and, indeed, in the way in which they manifest themselves in what happened earlier with that people. Such a past is preserved, upheld and cultivated by a history-‘having’ people, not   just merely recounted, taught or handed down in the sense of a knowledge and having-knowledge about it, but rather in such a manner that the character of being known [Gewußtheitscharakter], which is possibly also co-given, in which this past is had, does not have its proper dominant place, but is merely subserviently subject to the dominant character of givenness. The latter is equal to that of the environing and with-world and motivates actual present Dasein   in the manner of such instances of meaningfulness; it is concurrently there in the ambit of the concrete situation   of actual Dasein and plays a determining role in it. In this sense of concurrently-being-there, of concurrently-playing-a-role, of concurrently-occurring in the factical world of experience, the past (respectively its continuous renewal according to tradition  ) co-constitutes actual Dasein. This secondary co-constituting of actual Dasein is, however, not that which is meant in the just mentioned criterion of origin. That becomes clear if we consider the context that is taken into account in relationship to a people (a community) with respect to a proper self-worldly personal Dasein. In doing so, we take into account only the person  ’s own history, namely, in the sense of how the word is meant in our present context. The past achievements, also the failed attempts and the mis-achieve-ments, further encounters, events as well as conventions can also play a role – and yet they do not constitute self-worldly existence itself. This is not an accumulation of pasts that stretch into the future, in as much as actual Dasein is understood as self-worldly existence. Both concepts will later be determined more sharply. The human being can be there [da sein  ], have Dasein, without existing. In as much as it exists, everything that is concurrently there in the hitherto characterized sense, which concurrently plays a role in the character of factical life-meaningfulness, is intensified [zugespitzt] towards a dominating – (what does ‘dominating’ [62] mean – in the existentiell enactment?) – mode of meaningfulness with the direction towards the self-world. This mode of meaningfulness is that of the continued impetus to the self-worldly directed destruction. (From there the properly decisive critique of Bergson   is to be initiated!) [HEIDEGGER, Martin. Phenomenology of Intuition and Expression. Theory of Philosophical Concept Formation. Tr. Tracy Colony. London: Continuum, 2010, p. 62-63]