Λόγος-νοῦς-διανοεῖσθαι-ἀπόφανσις-ἀπόφασις "λέγειν" now already become that which stands opposite to "beings," although not yet as "Subject" (truth as ὀρθότης and ὁμοίωσις).
Nowhere, admittedly, do Plato or Aristotle explain being in terms of beings. Yet this holding fast to being as that which is distinguished from beings indeed compels at the same time an appeal to ἰδεῖν ("ideas") and to κατηγορεῖσθαι ("categories"). Being becomes the apriori.
Metaphysics has begun: being as the beingness of beings has precedence in relation to beings and becomes the responsibility of "ratio," the intellect and the will, of God, of justitia.
The change from correctness (ὀρθότης-ὁμοίωσις) to certitudo brings the determination of the essence of being as repraesentatio ("subjectivity"). All that now remains is: The unfolding of representation into the unconditional character of "thinking" (as absolute Spirit) and/or the unfolding of the human into the "over-man." In each instance an ultimate refuge is taken in "activity," be it that of reason thinking itself or that of the will as will to power.
The fading and mixing of the two into the mere "activity" of an indeterminate "dynamism" is already a decline within this final position of consummated metaphysics. Actus purus as paradigm for "actualism."
In contrast to metaphysics and its history, and thus also in a decisive break with all metaphysical interpretation on the part of Western philosophy as a whole, including, therefore, its commencement, Being and Time commences the other commencement in preparing the question of being.
Not only is truth experienced as a revealing, and not only is this experienced as the essencing of beyng itself, but over and beyond the first commencement, beyng becomes truth in its essencing, for which it demands grounding from out of itself, that is, from out of its more inceptual essence. Thus the event of beyng appropriates Da-sein.
Da-sein is not νοῦς and is not ψυχή, is not the human being and is not "consciousness," is not "Subject," and is not Spirit, and is not "practical life."
Da-sein is the essencing of revealing and demands an inceptual finding of the essence of the human being in terms of his relation to the truth of beyng (not only to the truth of beings). The human essence is eventfully appropriated into Da-sein and grounded.
Yet initially, in the transition from the first to the other commencement, when the entire tradition of metaphysics and the purely metaphysical interpretation on the part of all philosophy dominates everything, everything is ambiguous and nowhere is there a pure finding or unambiguous saying, nowhere the inceptual opening and cultivation of the essencing of beyng into its word. And yet everywhere the