Lecture Seven [101-103]

that "blooms, because it blooms" is not without a ground. The "because" names a ground, but an odd and presumably distinguished ground. What does this mean, the rose "blooms, because it blooms"? Here the "because" does not, as is ordinary, point off toward something else which is not a blooming and which is supposed to found the blooming from somewhere else. The "because" of the fragment simply points the blooming back to itself. The blooming is grounded in itself, it has its ground with and in itself. The blooming is a pure arising on its own, a pure shining. "But what is beautiful, happily shines in itself, "[34] says Mörike in the final verse of his poem "Auf eine Lampe."30 According to this, beauty is not a property that is added to a being as an attribute. Beauty is a lofty manner of being, which here means the pure arising-on-its-own and shining. The eldest of the Greek thinkers said Φύσις, we perversely adulterate what this word says when we translate it with "nature." The "because" names the ground, but in the fragment the ground is the simple blooming of the rose, its rose-being. The fragment "the rose is without why" does not disavow the principle of reason. Rather, the principle of reason resounds in a manner such that ground/reason can, in a certain regard, be brought into view as being and being as ground/reason. Nevertheless, this resonance does not let itself be explicitly heard much less thought about further in the realm of thinking typical of the fragment. Moreover, this resonance of ground/reason with being dies away unnoticed in favor of the demand of the principium grande. This dying away nevertheless is connected to what we named the Geschick of being, a Geschick which reigns in a manner such that being as such ever more decisively withdraws and indeed withdraws in favor of the priority that seems to be accorded solely to beings as that which is objective.

The fifth of the five main points was mentioned when we spoke the principle of reason in a different tonality, thereby referring to the possible diversity of pitches in the principle. Often, many sentences that we speak allow for various intonations of the individual words. In the present case the change in tonality is no random matter; rather, it is a main issue, even the main issue that determines the coming path. For through the change of tonality we hear the principle of reason become a totally different principle, different not only in reference to what the principle means as a principle of being, but also in relation to the manner in which it says what it says, the manner in which it is still a "principle." In regard to the manner of saying, we see we are faced by the question of whether the principle of being is at all still a principle or sentence in the sense of grammar and logic. Let us pay close attention to the formulation in which we aniculate and write out the principle of being. The recollection of the five main points is:

1 . The incubation of the principle of reason.

2. The setting up of the principle of reason as one of the supreme fundamental principles.