being, and so on). How is it then to be cut off and led back into truly genuine questioning? As long as questioning holds fast to οὐσία, it seems impossible to find a reason to discontinue questioning on in the same way. The only option would be to deviate into the ἐπέκεινα.
As soon as "being" is no longer the representable (ἰδέα), as soon as, consequently, being is no longer thought away from beings, "separated" from them (out of a craving to grasp being as purely and as unalloyed as possible), as soon as beyng is experienced and thought as contemporaneous (in an original sense of time-space) with beings, as their ground (not as cause and ratio), then there is no longer an incentive to question beyng again with regard to its own "beyng," a procedure which would represent beyng and thus would place it still further away.
The trajectory of this meditation first makes it possible to discuss the historical sequence of the concepts of essence, ones which have emerged in the history of the guiding question as guidelines for the question of beingness:
1. οὐσία as ἰδέα
2. οὐσία as discussed by Aristotle in books Ζ, Η, Θ of the Metaphysics
3. the essentia of the Middle Ages
4. the Leibnizian concept of possibilitas (cf. Übungen on Leibniz)
5. The "condition of possibility" in Kant, the transcendental concept of essence
6. Hegel's dialectical-absolute idealistic concept of essence.
167. Entering into the essential occurrence
Essence is merely represented, ἰδέα. Yet the essential occurrence is not merely the mere combination of the "what" and the "how" and thus a richer representation; instead, it is the more original unity of both.
The essential occurrence does not belong to every being; indeed it fundamentally belongs only to being and to that which belongs to being itself, namely, truth.
On the basis of the essential occurrence of being, the earlier "essence" is now also transformed, corresponding to the inclusion of the guiding question in the basic question.
The essential occurrence: that which we must enter into [ein-fahren], i.e., experience [erfahren]. Entrance into the essential occurrence, so as to stand in it and withstand it, happens as Da-sein and as its grounding.