The Age of the World Picture

the projection or delineation, and thus concerning the truth, of Being—which question simultaneously unveils itself as the question concerning the Being of truth.

5. The concept of world as it is developed in Being and Time is to be understood only from within the horizon of the question concerning "openness for Being" [Da-sein], a question that, for its part, remains closely conjoined with the fundamental question concerning the meaning of Being (not with the meaning of that which is).

6. What belongs properly to the essence of the picture is standing-together, system. By this is not meant tile artificial and external Simplifying and putting together of what is given, but the unity of structure in that which is represented [im Vorgestellten] as such, a unity that develops out of the projection of the objectivity of whatever is. In the Middle Ages a system is impossible, for there a ranked order of correspondences is alone essential, and indeed as an ordering of whatever is in the sense of what has been treated by God and is watched over as his creature. The system is still more foreign to the Greeks, even if in modem times we speak, though quite wrongly, of the Platonic and Aristotelian "systems." Ongoing activity in research is a specific bodying-forth and ordering of the systematic, in Which, at the same time, the latter reciprocally determines the ordering. Where the world becomes picture, the system, and not only in thinking, comes to dominance. However, where the system is in the ascendancy, the possibility always exists also of its degenerating into the superficiality of a system that has merely been fabricated and pieced together. This takes place when the original power of the projecting is lacking. The uniqueness of the systematic in Leibniz, Kant, Fichte, Hegel, and Schelling—a uniqueness that is inherently diverse—is still not grasped. The greatness of the systematic in these thinkers lies in the fact that it unfolds not as in Descartes out of the subject as ego and substantia finita, but either as in Leibniz out of the monad, or as in Kant out of the transcendental essence of finite understanding rooted in the imagination, or as in Fechte out of the infinite I, or as in Hegel out of Spirit as absolute knowledge, or as in Schelling out of freedom as the necessity of every particular being which, as such a being, remains determined through the distinction between ground and existence.