Sketches for a History of Being as Metaphysics
One thinks Being as objectivity, and then tries from there to find beings in themselves. Only one forgets to question and to say what one means by "in being." What "is" Being?
Being-unquestioned and a matter of course and thus unthought and uncomprehended in a truth which has long since been forgotten, and is groundless.
Being is beingness; beingness as ousia is presence, continual presence with its space-time forgotten.
Presence grounds the para, the "with." The "with" supports and bears the "together" and the "together with"; the latter can, of course, be taken for unity and one, but at the same time remain unperceived and forgotten in its true essence.
Stability grounds constancy together with presence (verbal) as ob-jectivity when the "ob" becomes essential through the re-praesentatio. When does this happen? With the insurrection of the subiectum qua ego as res cogitans qua certum. Thus unity comes as the changed form of ousia, determined by truth as certainty, to the relation to representational thinking which necessarily looks with regard and as regard representing toward unity, and which is the "I connect" in the manner of representation. Primally, however, the hen is understood neither in terms of "I think" nor in terms of idea, but rather from nous (Parmenides) and logo in Heraclitus's sense as the gathering that reveals and secures.
OBJECTIVITY AND REFLEXION
REFLEXION AND NEGATIVITY
The question about the essential origin of the "object" in general. That is the question about the truth of beings in modern metaphysics. (Unity and objectivity; essence of unity, ousia.)
Hegel's determination of experience as allowing the new true object to originate shows the formulation of the object's concept in the absolute transcendental sense. Hence this is the place for a necessary reflection upon the essence of the object in general. (The misunderstanding of the "theory of the object.")
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