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.
15. Negativity is swallowed up in positivity only for metaphysical thought; the nothing is the abyssal contrast of beyng, but
16. To think the nothing means: to inquire into the truth of beyng and to experience the distress [Not] of the totality of beings. To think the nothing is not nihilism. The essence of nihilism consists in forgetting the nothing in the lostness to the machination4 of beings.
17. The mastery of the machination of beings shows itself most surely in that metaphysics, as the ground of this machination, in its consummation degrades “being” to the status of an empty nullity. Hegel: the “nothing” as the mere indeterminacy and unmediatedness— thoughtlessness as such. Nietzsche: “being,” the last fumes of evaporating reality.
3. Becoming
1. As im-permanence—denial of permanence. But thus ambivalent: (a) lack of permanence—mere flow and elapsing. (b) The continual passing-over. (c) Restlessness as permanency (!) of origins.
2. Coming-to-itself—absolute knowing as becoming (free dom!). Since becoming (the negative [Negative] of the immediate) is knowledge and actuality is thoughtness, becoming must become the object of thinking, and only in thinking-itself can it “be.” However, in order to think itself un-conditionally as a self, it must divest [entäußern] itself of itself to the utmost degree (i.e., to mere being). This self- externalization
4. (En-framing! [Ge-stell!]) {later marginal note in the transcript by F. H.}