A teacher of thinking is completely different from a schoolmaster of knowledge. Can we be permitted, on top of all the other confusions, to further abandon the youth over to this mix-up?
Attempting to learn thinking amidst the sciences and their teaching enterprise would be like condemning oneself to breathe in a room without any air in it.
One day it is to be expected that, with the aid of the thinking of beyng in the mode of departure, they will indeed understand the “dialectics” in metaphysics better and then they will, with the aid of the improved understanding, interpret that thinking of beyng as fundamentally dialectical. “Fundamentally” means: in the place where one seeks to calm oneself at any cost as the place that is their own. With this improved understanding, they have reached the peak of levelling off. They show that the uncouthness of representation, which pollutes every thinking, originates from spirit and is in no way simply the product of a purportedly anti-intellectual attitude harbored by those who they consider to be the lowly and uneducated. What is to be expected is—that the saga of thinking will also endure in its time, in case there is truly something to it.
Whoever can learn to think is not only influenced by thinkers, rather they are inundated by their thinking. What do those zealots who ascribe all sorts of influences to me know about what | it takes to withstand such a deluge?
The eschatology of beyng.—In comparison to what is to be thought under
the title of eschatology, this name only maintains a loose connection
with theology, namely the fact that the formulation is well known
and, one could say, has been adopted from theology. What the name
says in the title is not only foreign to all theology, but also to all metaphysics and philosophy. The name eschatology is to be thought purely out of beyng as the event of the rite, within which the oblivion of differentiation essences as bound to the event. To the extent that thinking eschatology in this way hits the mark, then thinking has also already
thought about beyng. Cf. 94.
The phenomenology of the spirit could potentially be experienced as an epoch of the eschatology of beyng. Perhaps, in due time, it will be necessary to think such a thing. Conversely, it is possible to draw guidance from the phenomenology of spirit thought precisely in this way, guidance that would bring the eschatology of beyng into the realm of the task of thinking. Nonetheless, we must safeguard ourselves from the notion that would all too easily conceptualize the eschatology of beyng as simply the more broadly encompassing domain