Metaphysics of Principle of Reason [200-235]

with the rigor of questioning. One must keep clearly in mind that in the analytic we grasp only that which every analytical approach implies as its originary unity and wholeness, as a synthesis we have not previously carried out explicitly but which, nevertheless, insofar as we exist, is always already carried out simultaneously with and by us.

Not only do we need analysis in general, but we must produce the illusion, as it were, that the given task at hand is the one and only necessary task. Only the person who understands this art of existing, only the person who, in the course of action, can treat what is in each case seized upon as wholly singular, who at the same time nonetheless realizes the finitude of this activity, only such a one understands finite existence and can hope to accomplish something in it. This art of existing is not the self-reflection that hunts around uninvolved, rummaging about for motives and complexes by which to obtain reassurance and a dispensation from action. It is rather only the clarity of action itself, a hunting for real possibilities.

Our results are that the basic problem of metaphysics demands, in its radicalization and universalization, an interpretation of Dasein on the basis of temporality; and, from this interpretation, the intrinsic possibility of the understanding of being and thereby of ontology should become evident-but not merely in order to make this intrinsic possibility known. The latter is rather understood only in carrying out, in working out, the basic problematic itself (in the four main problems presented). Fundamental ontology is this whole of founding and developing ontology; the former is 1) the analysis of Dasein, and 2) the analysis of the temporality of being. But the temporal anal YSis is at the same time the turning-around [Kehre], where ontology itself expressly runs back into the metaphysical ontic in which it implicitly always remains. Through the movement of radicalizing and universalizing, the aim is to bring ontology to its latent overturning [Umschlag]. Here the turn-around [Kehre] is carried out, and it is turned over into the metontology

In their unity, fundamental ontology and metontology constitute the concept of metaphysics. But herein is expressed the transformation of the one basic problem of philosophy itself, the one touched upon above and in the introduction under the dual conception of philosophy as πρώτη φιλοσοφία and θεολογία. And this is only the particular concretion of the ontological difference, i.e., the concretion of carrying out the understanding-of-being. In other words, philosophy is the central and total concretization of the metaphysical essence of existence.

The Metaphysical Foundations of Logic (GA 26) by Martin Heidegger