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| Translator+s Foreword | |
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| Introduction: The Internal Connection between Ground-Being-Inception | |
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| Elucidation of the title of the lecture -Basic Concepts+ | |
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| Basic concepts are ground-concepts | |
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| The claim of the ground-concepts | |
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| The difference of claims upon man | |
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| The claim of requirements: Needing | |
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| The claim upon the essence of historical man | |
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| Readiness for the originary, the incipient, and the -knowing better+ of historiological consciousness | |
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| The meaning of reflection upon the inception of history | |
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| The goal of the lecture: Reflection as preparation for confronting the inception of our history Recapitulation | |
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| Our understnading of -basic concepts+ and our relation to them as an anticipatory knowing | |
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| The decay of knowing in the present age: The decision in favor of the useful over what we can do without | |
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| The inception as a decision about what is essential in Western history (in modern times: unconditional will and technology) | |
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| Practicing the relation to what is -thought-worthy+ by considering the ground | |
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| The essential admittance of historical man into the inception, into the -essence+ of ground | |
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| Considering the Saying | |
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| The Differnce between Beings and Being First Division: Discussion of the -Is+, of Beings as a Whole | |
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| Beings as a whole are actual, possible, necessary | |
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| Nonconsideration of the essential distinction between being and beings | |
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| The nondiscoverability of the -is+ | |
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| The unquestioned character of the -is+ in its grammatical determination-emptiness and richness of meaning | |
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| The emptiness and indeterminacy of the -is+ as a presupposition for its being a -copula+ | |
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| Being (-is+) as the general, the universal | |
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| The solution of healthy common sense: Acting and effecting amoung beings instead of empty thinking about being (workers and soldiers) | |
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| Renouncing being-dealing with beings Recapitulation | |
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| Consideration of beings as whole presupposes the essential inclusion of man in the difference betwen being and beings | |
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| Wealth and poverty of meanin in the -is+ | |
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| Equating dealing with the actual with considering begins as a whole | |
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| The unthought residence of man in the distinction between being and beings Second Divions: Guidewords for Reflection upon Being | |
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| Being is the emptiest and at the same time a surplus | |
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| Being is the most common and at the same time unique | |
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| Being is the most intelligible and at the same time concealment | |
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| Being is the most worn-out and at the smae time the origin | |
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| Being is the most reliable and at the same time the non-ground | |
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| Being is the most said and at the same time a keeping silent | |
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| Being is the most forgotten and at the same time remembrance | |
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| Being is the most constraining and at the same time liberation | |
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| Unifying reflection upon being in the sequence of quidewords Recapitulation Guidewords about Being | |
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| Being is empty as an abstract concept and at the same time a surplus | |
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| Being is the most common of all and at the same time uniqueness (The sameness of being and nothing) | |
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| The meaning of the quidewords: Instructions for reflection upon the difference between being and beings Third Division: Being and Man | |
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| The ambivalence of being and the essence of man: What casts itself toward us and is cast away | |
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| The historicality of being and the historically esstential abode of man | |
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| Remembrance into the first inception of Western thinking is reflection upon being, is grasping the ground Recapitulation | |
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| The discordant essence in the relation of man to being: The casting-toward and casting-away of being | |
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| Remembrance into the first inception is placement into still presencing being, is grasping it as the ground | |
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| The Incipient Saying of Being in the Fragment of Anaximander | |
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| The conflicting intentions of phi | |