THE END OF PHILOSOPHY
of what and that, which preserves for Being the fundamental characteristic of originating and emerging and presencing, thus of that which subsequently appears as thatness (hoti estin), but first and only in contrast to the precedence of whatness (idea). Thus the prote ousia determined by Aristotle is precisely no longer the primal presencing of Being. Accordingly, the later existentia and existence can never reach back to the original essential fullness of Being, not even when it is thought in its Greek origin.
We must consider how the that of the existentia never again attains the esti (eon) gar einai.
7. The ambiguity of the eon and on, not thought grammatically. What the nominal (beings themselves) and the verbal (Being) means when thought primally.
How the ambiguity of the on includes the distinction
8. The transformation of Being to certainty stems from the criterion of whatness.
9. The essence of thatness (reality) which remains taken for granted in its essential character finally permits the equation of unconditional certainty with absolute reality.
10. All events in the history of Being which is metaphysics have their beginning and ground in the fact that metaphysics leaves and must leave the essence of Being undecided, in that it remains indifferent from the beginning to a regarding of what is worthy of question in favor of saving its own essence, and indeed in the indifference of not-knowing.
TOWARD AN ESSENTIAL DETERMINATION OF MODERN METAPHYSICS
1. In the essential change of truth as veritas to certitudo, Being is prefigured as the representedness of self-representing in which the essence of subiectity develops. The simplest name for the determination of the beingness of beings in preparation here is the will, will as willing-itself.
The essential fullness of the will cannot be determined with
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