the lack of experience which, in metaphysics, is supposed to be replaced by inspection and calculation, certainty and systematics, without the replacements ever needing to become known.
The inexperience for the beginning and, most proximally, for the turning of the event does, however, ground at the same time the dominance and tenacity of metaphysics.
In metaphysics, the horror of the abyss as well as the bliss of the appropriation, this double-unitary pain of the departure into the inceptual, is unknown and inaccessible. The overcoming of metaphysics out of the twisting free of the event.
258. Enduring as thanking
(Experience and thinking)
The enduring of the differentiation, insofar as this latter follows the difference into the twisting free, is steadfastness in the appropriated proper domain of the indigence of the simple inceptuality. Steadfastness in the arrogated proper domain of indigence is the nobility of thanking.
Thanking is not a mere appendage to the thinking of the history of beyng; on the contrary, it pertains intrinsically to the distinctive character of the pain of the experience of the event.
This thanking is not the subservience of someone who is made happy by the possession of some commodity which makes everything easy for him. This thanking is the high spirits of the great courage which acknowledges the risk to the distinctive character of the enduring. In this thanking, the thinking of the history of beyng is essentially the experience of the assignment to the truth of beyng.
This thanking is the appropriated preparation for the foreignness in the abyss of the beginning. The full essence of thinking, as enduring and experiencing, is ordained out of this thanking. Experiencing and thinking are the same in the enduring, but their determination can never be acquired out of an anthropological delimitation of cognitive faculties.
The essence of experience, taking all the moments of experience as a unitary whole, derives from the essence of pain as the cognizant enduring of the difference in the departure. In the experience of the history of beyng, there is experienced the utmost separation of the thoughtful human being from beyng as beginning: the fact that the consignment of beyng is the intimacy of the remotest nearness. The remotest nearness prevails here because nothing intuitive essentially occurs here,