questioning of the truth of beyng (i.e., all philosophy) is excluded from the realm of action as having no necessity and no urgency. But precisely this holding back of the (inner) possibility of any meditative thinking, as thinking of beyng, is now compelled all the more—since it is ignorant of what it is doing—to mix up a concoction of "worldviews" composed of indiscriminately adopted forms of thought, as well as means and areas of thought, from the previous metaphysics. It is then supposed to improve on past philosophy. And in all this, it is compelled to behave "subversively." But in this "subversion" (which comes down to a mere enshrinement of truisms), all that deserves to be called "revolutionary" is simply the unsurpassable disrespect shown to the great thinkers. To be sure, reverence for them is something other than mere praise and a recognition of their worth "for their own time," in case someone might cite such instances.
Meditations on "science" which are to be recorded in a series of directive propositions must for once release that name [Wissenschaft] from the historical indeterminacy of its arbitrary identification with ἐπιστήμη, scientia, science [in English in the text] and must instead determine it on the basis of the modern essence of science. At the same time, the degradation (which takes hold in science) of the appearance of knowledge (as preservation of the truth) must be made clear, and science must be followed up all the way to the apparatuses and institutions (today's "university") which necessarily belong to its machinational essence. In order to characterize the essence of this science, insofar as we focus on the relation to "beings," we can take direction from the now common distinction between historiological and experimental-exact sciences, although this distinction (as well as the one derived from it between "natural" and "human" sciences) is merely superficial and in reality is only a poor veiling of the unitary essence of these sciences which appear to be basically different. This meditation is not at all meant to be a description and clarification of these sciences; rather, it must aim at what they carry out and what is carried out in them, namely, the entrenchment of the abandonment by being or, in short, the absence of truth in all science.
74. "Total mobilization"
as a consequence of the original abandonment by being
The mere setting in motion and undermining of all previous contents of still-enduring formations.
The priority of procedures and contrivances in the totality of the rallying of all the masses and pressing them into service—toward what end?