275. Beings
Preservation of beyng (preservation in the historicality of the event). Why? So that the gods, in self-accord, might come to truth in beings and beyng might smolder and yet not burn out. But the danger.
Beings "as a whole"? Does the "whole" now still have any necessity? Does it not come into ruin as the last remainder of "systematic" thinking?
How old is the ὃλον ["whole"] in the history of being? As old as the ἔν? (The first concept by which φύσις is gathered into the constancy of presence.)
"Beings": why does that term always signify to us in the first place precisely what is objectively present here and now? (Whence this priority of the present?) What if the way to ob-jectivity is no longer a way to beings?
What if "nature," a confused offspring of φύσις (which returned to its beginning), reaches down into beings no longer and counts to us today merely as a way of ordering and representing beings? As if "nature," in the guises of the object of natural science and the exploitation of technology, might still in some fashion touch beings, even only such that "philosophy" could be called in to eke out "nature," a philosophy that has long since made itself at home only in the objectivity of these objects (epistemologically and ontologically, i.e., representationally).
What if we seek refuge in Goethe's intuition of nature, however, and then turn even the "earth" and "life" into a theory?
What if wallowing in the irrational commences, and then everything remains all the more in its previous state? Indeed, what if this state is now completely confirmed without restriction? That must still occur, for modernity could not otherwise find its consummation.
Romanticism has not yet been brought to its end and once again attempts a transfiguration of beings. This transfiguration, however, as a re-action against the prevailing explanations and calculations, merely endeavors to establish itself beyond these or beside them. The historiological renewal of "culture" is "called upon" for the sake of this transfiguration such that this renewal strives to root itself in the "people" and to communicate itself to everyone.
This popularization of "metaphysics" effectuates a revitalizing of the past; what lay fallow is again heeded and sheltered and becomes a source of pleasure and edification. Moreover, compared to what has apparently become old, something new seems to rise up. Nevertheless, everything here moves in indecision, inasmuch as beings