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Bare discussion of the three regions of the thing begins.

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The interpretations of the thingness of the thing which predominate in the history of Western 
thought have long been self-evident and are now in everyday use. They may be reduced to three.

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When one, according to habit, speaks of the physical thing, it is as if in order to say, not whatever is less serious. 
Yet, in any thing, no one ever set the shapes and colors aside, and let them be what was there, without 
what was there, being what it was. For example, a building. Never is a building merely a set of homogeneous 
mass, in a dispersal as in the abstract game of the mathematical physics with its (vestigial, yet still living in what is now 
the history of its own becoming) metaphysical notion of matter. In this sense, the European sciences 
(which are everywhere now become planetary) dupe human beings, presenting themselves as what is more serious, 
over and against some incidental other sphere of activity, perhaps fit for entertainments, which, after all, one 
would hardly think of doing without. Though they are harmless enough nonsense. At the same time, what is 
most serious in the European Science, which is Science of Nature, is the fancy and eatheriality, the play 
of the fact, as what all things are for folksense. 

For folksense there are facts, not things, and for science there is the metaphysical region of “matter”, and, 
on the other hand, there are the properties of the facts, colors smeared with the remembrance of their basic 
core of facticity. The human being precedes in a trance, growing increasingly more stupid, and absorbed in 
its writhing twist that seeks to find the last moral edict, the demand not to be captivated by utter idiocy. 
This idiocy "quotient" is supposed to increase, by several points, year by year, among the many,
according to its own denominations.