ideas. He has no other choice but to search among his type of ideas—blinking—for the form of those measures that are to create a world order. The congresses and conferences, committees and sub-committees—are they anything other than the blinking organizations of blinking arrangements of distrust and treachery? Any decision in this realm of ideas must by its very nature fall short. Even so, man cannot settle down, in indecision, to a sham peace and security. Still, the source of man's inner fragmentation remains shrouded in the shadows of an unearthly world destiny. That shroud itself is further covered up by the predominance of publicity, so that the fracture of his fragmentation does not yet reach down to man in his essence, despite all the unspeakable suffering, all the distress that all too many men endure. The pain that rises from the rift of that which is, does not yet reach man in his essence. What did we say at the end of the first lecture? ""We feel no pain ..."
After all that has been said, could it be that this blinking way of forming ideas lies beyond the reach of man's mere whims, even his carelessness? Could it be that there prevails in that realm a peculiar relation regarding that which is, a relation that reaches beyond man? Could this relation be of such a kind that it will not allow man to let Being in its essence be?
Could it be that this way of forming ideas does indeed face what is, does indeed face beings, and yet at bottom opposes everything that is and as it is? Could it be that this manner of forming ideas at bottom sets upon everything it sets before itself, in order to depose and decompose it? What manner of thinking is it that sets all things up in such a way that fundamentally it pursues and sets upon them? What is the spirit of this manner of representation? What type of thinking is it that in thought pursues everything in this manner? Of what kind is the pursuit of thought by man so far?