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III. Playing-Forth [200-201]
"art of living" and "wisdom"). Rather it means that thinking in its highest form is the unconditioned guiding-thread for the only task of philosophy, i.e., for interpreting beings as such. Thus for Fichte "science of knowledge" = metaphysics just as for Hegel metaphysics = "science of logic."
But insofar as the pure relationship of the I-think-unity (basically a tautology) becomes the unconditioned relationship, the present that is present to itself becomes the measure for all beingness.
And although everything in the deeper relations continues to be hidden, the one decisive thing thus manifests itself: Because thinking becomes unconditionally the guide-and the more it actually does so-the more decisively the presentness as such, i.e .. "time," becomes in an originary sense that which, completely hidden and unquestioned, grants truth to beingness.
Absolute knowing, unconditioned thinking, is now the authoritative being that at the same time plainly and simply grounds everything.
Now for the first time it becomes clear that the guiding-thread does not help the process of enactment of thinking, but instead forms the underlying and as such hidden horizon for interpreting beingness. Coming from the not grounded ἀλήθεια. this formation of the horizon can unfold itself in the beginning only by forming out of itself and for itself the premises of correctness (the subject-object-relationship) with its own possibilities (self-knowing-reflection) -all the way to the unconditionality of identity as such.
Thus it becomes simultaneously manifest how in absolute knowing "correctness" is raised to the utmost, so that, as the present of present, correctness must in a certain way and on another level return to ἀλήθεια—of course in such a manner that now every explicit relation to correctness comes still more definitely into knowing and even into questioning.
How little this can succeed is shown by Nietzsche's conception of truth, for whom truth degenerates into a necessary illusion, into an unavoidable consolidation, entangled in beings themselves, determined as "will to power."
Thus Western metaphysics at its end is at its furthest distance from the question of the truth of be-ing, as well as closest to this truth- in that this metaphysics prepares the crossing to this truth as end.
Truth as correctness is not capable of recognizing and grounding its own full scope. It helps itself by raising itself to the unconditioned and by dominating everything in order that it does not need the ground (so it seems).
In order to work out the history of the "guiding-thread.w i.e., the history of the fixing of the horizon in absolute knowing, the following steps are important: