Why then do we still pay any heed at all to this ontologically structured not bothering about being? Certainly not in order to bring up for discussion, or even to modify, the respective views and doctrines of beyng as well as the various objections that have been raised against them. The point is rather to steer meditation toward the circumstance that all of the customary views of being (including the ontologies and the anti-ontologies) themselves originate from the dominance of being and of its determinate, historical "truth." (In anti-ontology, the indifference toward the question of being is carried to an extreme.)
Imminent here is another misunderstanding, namely, the conception according to which the "anthropological" presupposition of that view of being should be "exhibited," whereby such a demonstration would "refute" the view. This conception, however, is precisely no more than a further consequence of that view of being.
What matters is something else: to recognize in the not bothering about beyng a necessary state in which is concealed a preeminent phase of the history of beyng itself and to hear, in this perhaps most negligible of all incidents amid the proceedings of today, the resonating of the decisive event.
Meditation must strike up against the fact that the indifference with regard to being, which is already delivered into complete harmlessness and which is "represented" in the schools by "ontology," is nothing less than the highest amplification of the power of calculation. The most indifferent and blindest denial of the incalculable is at work here.
Meditation will not take this as a "mistake" or an "omission" which would simply need to be rebuked but as history, one whose "reality" essentially surpasses everything that is otherwise "real." Therefore, this history is recognized by very few, and among them the rarest alone grasp it as the event which already opens itself and in which the truth of beings as a whole is decided.
Incidents amid beings cannot lead-and certainly cannot lead the human being of the modern era-into the realm of the truth of beyng. Yet nothing is more essential than to recognize the state of Western history in which we already stand as the decisive state, one we do not only cover over through the lack of a decision regarding that indifferent view, but also one we heighten with respect to the