205. Beyng and the human being2
(what is beingless)
The appropriating event appropriates into being that which is beingless. The appropriation does not effectuate, does not produce, does not allow something to self-emerge, does not represent, and does not let something merely appear.
What is the meaning of appropriation into “being”? And what “is” the beingless? Must that not already “be” “in some way,” before the appropriating event eventuates, if we are not to speak everywhere of the created, the self-emergent, or the eternally actual?
Does not what is beingless constitute at the same time the last word to be said? Then it is in advance, in the metaphysical tradition, necessarily misinterpreted.
The appropriating event “is,” “the fact that” humans “are,” which now means steadfast in the clearing and in its stewardship.
How does the human being belong—how does the human being belong essentially—to beyng? How does this belongingness come about?
The human being and belongingness.
Belongingness is: consignment in the event, possessing the essence.
All metaphysics thinks the human being as animal rationale; that is so in the first beginning and still at the start of metaphysics. ζῷον λόγον ἔχον—from the “outside,” the one that possesses the “word,” and specifically the ζῷον, the living being!
λέγειν—the original gatherer, the one that possesses together out of the gathered together, out of presencing lets everything emerge by way of coming to terms with things.
This definition conceals the fact that the human being is thought and experienced in relation to being. But this relation to being is encountered as the property which is distinguished by contrast to ἄλογα.
The relation itself is grasped and graspable neither in its relationality nor as appropriation toward the essential ground. Wherefore does the ζῷον remain?
Is the ζῷον not stripped away when the human being becomes the res cogitans and when cogitare, as consciousness, determines the being of the human being as the subjectivity of the subject?
Certainly; but at the same time adaequatio has become certitudo.
The faculty of reason.
2. Cf. manuscript of Die Geschichte des Seyns I. Continuation, p. 28–29. {GA69, p. 149ff.}