Negativity. Nothing—abyss—beyng [13,14–15]

of the ego cogito certum. Principle: Substantiality is subjectivity. “Being” as “becoming” of absolute knowledge.

2. The characterization of Hegelian “negativity” as difference of consciousness. The first question: Whether this difference is drawn from consciousness as essence, or whether the characterization as difference is used to determine consciousness (subject-object-relationship), or whether it is both of them and why?

3. The clarification of negativity in the shape of being-other: something and other. The other as the other of the other.

4. Why negativity cannot be determined from Hegel’s nothing, since it appears to be the “embodiment” of not-ness; the nothing the same as being—neither as differentiated; here still no difference, no negativity

5. Hegel’s concept of “being” arose from the dis-mantling of absolute actuality—what is most differentiated from it. The outermost externalization! But absolute actuality as will.

6. Absolute actuality (being in the broader sense) from the re-nunciation of the systematic (system-conforming) grounding of the difference between being and beings. This renunciation (already the consummation of neglect) out of the forgetfulness of this distinction. Forgetfulness out of the most habitual habituation to the difference. The dismantling here necessary out of this renunciation; the latter lies in the essence of absolute metaphysics and metaphysics in general: it is and it is being carried out with the enactment of metaphysics.

7. This re-nunciation an essential presupposition of the possible absoluteness of unconditioned thinking.

8. How the complete dissolution of negativity into the positivity of the absolute is brought into view from here. “Negativity” is the “energy” of unconditioned thinking because it has from the very beginning already surrendered everything that is negative and not-like. The question of the origin of “negativity” is devoid of sense and ground. Negativity is what is questionless: negativity as the essence of subjectivity. Negativity as the negation of negation is grounded in the yes to unconditioned self-consciousness—of absolute certainty as “truth” (i.e., beingness of beings).

9. The questionlessness of negativity as a consequence of the questionlessness of the essence of thinking.

10. Thought as the enactment of the representing (as representing itself) determination of beings and as the pregiven horizon of the interpretation of being (perceivedness—presence—thoughtness).

11. The self-evidence of thought as the essential character of man in the sense of the thinking animal. Since Descartes the beingness of beings in itself re-presentation. Consciousness as self-consciousness.

12. The questionlessness of negativity and the question of the relation of man to being (not only to beings). The proper question of “anthropomorphism.”

13. Inquiry into being not from out of beings and in orientation toward them as beingness, but rather back into itself, into its truth. The clearing of being—indicated by a meditation on the still uncomprehended [unbegriffene] unitary essence of thought in the sense of: I represent something as something in the light of being. The clearing as a-byss—the nothing that is not null and naught but the proper heavyweight, beyng itself.

14. Being differentiated from beings. The questionworthiness of the characterization of the “relation” between being and beings as difference. The approach for the overcoming of this questionworthiness: Being in projection; but pro-jection as Da-sein.