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The Element of the Decisive Phase of Forsaking the Track of Metaphysics  

as the unsayable Being itself 

 

Even though Western philosophy up to Hegel has basically not gone

beyond Parmenides' proposition: τό όν τό έν, despite all the transformations.

This does not signify a deficiency but a superiority and indicates that

in spite of everything, it remains strong enough to preserve its original truth.

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Because Hegel identifies being with the ideas he leaves the disjuncture of speaking or reason and 

the empirical or nature behind in his so-called logic. When the logos, speech, becomes logic in 
Hegel’s sense, it becomes “all the things”. In this way his thinking comes closer to dissolving the 
problem of the sensorium’s relation to its objects which is the perennial supposition of the natural 
intelligence or common sense of man as man, in absolute immediacy of the apperception as the 
identity of idea (the thing as pattern, e.g., the look of a pine tree, the idea of a pine tree, the presence 
of a pine tree, the sense data of a pine tree all say the same thing in their own register) and 
orientation or rationality. In presupposing something more than human knowing, in arrival at the right 

way to understand what one sees, in genuine knowledge, one at the same time suggests thought as 

what is always the thinking of what is there as what can never be outstripped in a truth which is what

always is. Thinking in its sense where it is liberated from the disjuncture of appearance and truth or 
thing-in-itself, seems to outstrip Parmenides' initial and “original truth”. This thinking which is not

Husserl's but the epistemological logic (cf. the psychologism dispute), a kind of errant knowing as 

what fails to reach its absolute comes forward. 

In this sense the cognoscenti see an aspect of the saying that there is no progress in philosophy 

since “it remains strong enough to preserve its original truth.” In part this means that the 

degenerations forsake the track, they decay like what is admitted into the world in the West in 

Spengler’s (The most decisively German!) account, or like the radical flight into the personal in Nordau, Nietzsche, and Stirner (&al.). 

The so-called End of Metaphysics then withstands the flight of Parmenides' beginning which is the 

same thing as philosophy. Philosophy is nous, the faculty of being, as the human being. The most 

comprehensive science, science itself, is philosophy. It is empiricism and speaking concerning 

being as the inner questioning of the being of the human being. Science, in its basic sense, means 

what requires speech or reason, it stands in opposition to art which is what can be learned by 

empiricism alone. The sower of seeds can learn by watching, but the science of agriculture must 

have a guidance through speech. For instance, Socrates, who knows all about planting seeds, and 

who could do the work, does not know until he speaks, ergo, reasons that the seed must be planted 

deep enough so that it does not get dislodged by weather, animal or insect, but also that it must not 

be so deep that it never springs up from the underworld. Modern words with the suffix “-ology” still 
are evidence of this notion of science (which is still in play). Yet, the sciences when they are thought 

like this can only be science insofar as philosophy is the word for the most comprehensive science, 

which is the science of meaning, namely, the meaning of being. Whatever is purposive, biology, the 

study of living things, or physics, the study of bodily cause, has its merit or efficacy, its method, and 

its rigor measured from itself, as what it in essence is by the self evidency of its measuring judger 

as command or arbitrium, as this or that seeking, but meaning itself has no purpose in the way it is 

when one does not neglect to prevent its disturbance but covering it with a purpose, especially in the 

sense of a universal science which is always the science of a sample space, of a rigour and method 

that prepossess the researcher in essence evading the rational and the arbitrary alike meaning

the region of the philosophical preservation of the human being withdraws from purpose as what is meaningful. 

The human being in preserving this sense of meaning as of being which is not the many purposive
activities of human beings, first becomes itself through this opening that allows purpose to show
itself as what is chosen against the way being shows itself as it is. This sustainment of being, that
belongs to the First Beginning, has not yet reached the point of the degeneration of the radical 
departure, the forsaking, which is the starting point for the thinking of the saying of being which can 
not be since the logos can not found its own issue as a New Beginning. And yet in holding in thought 
the modifications of the basic ground of philosophy, as the human being, the attempt to hold 
steadfastly in resolve is indistinguishable from the Methodos. The hominem ceases to be the place 
of taking up of an attitude towards what stands before it, as the meaning of the processes of what is 
calculable. The rational and the positive become the existential as the confusion of the two regions, 
but even when Da-sein separates and clarifies the hermeneutical phenomenology only draws 
towards the Event, being remains unsayable and the play of meaning becomes the actus purus, as 
Macht and Rausch. Ergo, since around the time of Hegel, everything up till now has been letting go, 
though living off the track and refusing to forsake the course thinking what is unbearable to think it 
reaches the sameness that one is already done with once one hears of it in letting strenuous thinking 
take grip.