Christian way as ens entium creans (Deus creator). Being is "explained" in terms of the highest being.

3. Being is relegated to representedness and interpreted as objectness of objects for the subject that is charged with representation, whereby at times the "subject" plays its role of "origin" as conditioned and at times as unconditioned.

Thus metaphysics derives being either from a highest being or it makes being into a contrivance of a being and its mere representing, or it conjoins both explanations of being derived from beings.

(For Hegel, absolute idea is the thought of the creator God prior to, and for the sake of, this creation - a God who is thought of as the unconditioned subject. After Hegel and within a process of final completion of metaphysics that is supposedly free of metaphysics and reverses everything, all forms of explanations of being - out of 'idea', out of 'God', and out of the 'subject' - return in some kind of confusion and blending. The ur-swamp that holds these thoughtless bubbles together is indicated by tracing everything back to the Mall-lifeN, [All-Leben] - "life") . Thereupon, in the muddy self-evidence that sits well with the masses, even the last clarity which still distinguishes all fundamental metaphysical thinking is once and for all effaced. )

'Be-ing is, a being is not'. This 'saying' would like to say straightaway that, regardless of how a being may be given, only seemingly a path leads to being, whose truth can be experienced only through a leap as the clearing and the ab-ground that lights up.

By the very manner of questioning inquiring into the truth of be-ing, be-ing is already freed from any and all metaphysically fundamental binding to beings.

'Be-ing is' means: be-ing and only be-ing en-sways its own sway, enowns itself as enowning unto the ab-ground of the clearing that as the 'free play of time-space' acquires for be-ing the sites, [G92] which allow the settlement between countering and strife to become the moment and the ground of history.

Be-ing does not give away its swaying to beings, but fulfills this swaying as itself and thus lights itself up as the ab-ground, wherein, on the same plane, that which man calls beings may tower, may fall away and may linger.

Da-sein does not form and does not bind be-ing to man, not only because Da-sein itself above all becomes the ground of the be-ing-historical


Martin Heidegger (GA 66) Mindfulness