end of the history of Being. A similarity with Hegel seems to exist here which must, however, be regarded against the background of a fundamental difference. Whether or not the thesis is justified that one can only speak of an end of history where—as is the case with Hegel—Being and thinking are really identified, remains an open question. In any case, the end of the history of Being in Heidegger's sense is something else. Appropriation does contain possibilities of unconcealment which thinking cannot determine. In this sense, one cannot say that the destinies are "stopped" with the entry of thinking into Appropriation. But one must nevertheless consider whether one can still speak in such a way about Being and the history of Being after the entry, if the history of Being is understood as the history of the destinies in which Appropriation conceals itself.

What was said in an earlier session about ontic models—for example, extending, gift, etc., as ontic occurrences in time—was again taken up. A thinking which thinks in models must not immediately be characterized as technological thinking, because the word "model" is not to be understood in the technological sense as the repetition or project of something In smaller proportions. Rather, a model is that from which thinking must necessarily take off in such a way that that from which it takes off is what gives it an impetus. The necessity for thinking to use models is related to language. The language of thinking can only start from common speech. And speech is fundamentally historico-metaphysical. An interpretation is already built into it. Viewed from this perspective, thinking has only the possibility of searching for models in order to dispense with them eventually, thus making the transition to the speculative. As examples of matters thought with the aid of models we named:

1. the speculative proposition of Hegel which is developed according to the model of the common sentence in such a way that the common sentence provides the model which is to be dispensed with to arrive at the speculative proposition.

2. the manner of movement of nous as it is .discussed in Plato's Laws according to the model of the self-movement of living beings.