I he nature of a statement, what structures, moves, secures, and communicates all scientific knowledge. In each case, the -Logia is I he totality of a nexus of grounds accounted for, within which nexus the objects of the sciences are represented in respect of their ground, that is, are conceived. Ontology, however, and theology are "Logies" inasmuch as they provide the ground of beings as such and account for them within the whole. They account for Being as the ground of beings. They account to the Λόγος, and are in an essential sense in accord with the Λόγος-, that is they are the logic of the Λόγος. Thus they are more precisely called onto-logic and theo-logic. More rigorously and clearly thought out, metaphysics is: onto-theo-logic.
We now understand the name "logic" in the essential sense which includes also the title used by Hegel, and only thus explains it: as the name for that kind of thinking which everywhere provides and accounts for the ground of beings as such within the whole in terms of Being as the ground (Λόγος) . The fundamental character of metaphysics is onto-theo-logic. We should now be in a position to explain how the deity enters into philosophy.
To what extent is an explanation successful? To the extent that we take heed of the following: the matter of thinking is beings as such, that is, Being. Being shows itself in the nature of the ground. Accordingly, the matter of thinking, Being as the ground, is
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