SYNOPSIS ON “WHAT IS METAPHYSICS”

Stating a metaphysical question will in itself allowed metaphysics to show itself

thus, the question will eventually lead to the answer systematically.

METAPHYSICS ANALYSIS

Every metaphysical question should contain in itself a certain totality that covers every

problem and it also allowed space to the questioner himself within the same question.

From here, we deduced that metaphysical questions should be planted in as a totality and

from the essential existence of the questioning Dasein.

In the realm of the men of knowledge, existence has been determined by science,

and science has become man’s passion. Science therefore, threats its objects changes in

the different discipline of science, but there is no dominant discipline over any object.

However, every discipline of search for beings converting them as the object of their

analysis, thus allowing this being to revealed themselves for the first time and thus face to

face with themselves meaning with their stand, their relation to the world and that

irruption cause by the disclosure. These Trinitarian aspects of our disclosure, permits us

to understand that the relation to the world in relation to being, that the stance is the

stance of being only finally that the irruption are of being themselves and nothing else.

Thus science would only examine beings as they are and nothing besides. But the nothing

which all disciplines of science rejects and the only thing science wishes to know about it

is nothing, although, science is supported by the nothing in their researches. Now that we

had gain some knowledge of our Dasein in terms of scientific methods, the solely

question remaining is the question of the nothing.

 THE QUESTION

The question must be elaborate considering that such questions can in deed be

answer. Since we do not know what is the nothing our tendency is to transform the

nothing into something, thus in this way we convert the nothing into being. Thus, the

approach to the question lies in the interrogation to the nothing itself, of how and what is.

In the other hand, there is the possibility that the answer to the question can be equally

impossible and absurd.

Although the possibility that we turn the nothing into something, this however by

converting the nothing into something, we are relying mainly on the intellect to reveal the

nothing. Here we are only exercising the intellect by negating the nothing, thus we may

think that we have solve the question of the nothing, but we haven’t came any way closer

since the disclosure of the nothing is not an activity of the mind. In the act of the

elimination of being though the intellect we have come to an idea of the nothing, but have

not come with an encounter with the nothing it self. Thus, the disclosure of the nothing

can be possible in two manners; first is our own is in the state of boredom when we have

put all our relation with being aside not as an act of the intellect but as the experience

itself. The second is our joy of this or of that always is the presence of our existence. In

these two manners, our feelings are what reveal us the beings as a whole and bring us to

the nothing at the same time. But, can such encounter with beings as a whole be possible

in our Dasein? The way to encounter being as a whole in our existence lies in our mood,

especially in the fundamentality of our anxiety. In this anxious state, is where our mood

take control of our Dasien permits an authentic encounter with the nothing. In this

anxious state in which we encounter the nothing, we also find ourselves in the state of not
knowing, in a wondering stated which in the same time we cannot identified what is that

put us in such state where we no longer hold a thing. Rather through our Da-sein in its

most pure form have experienced an encounter with the nothing. Now an en encounter

with the nothing through our fundamental mood of anxiety, this has also led us to the

interrogation of the nothing itself.

THE REPLY

The answer of the nothing has been presented to us, but now we must completed

in the light of Da-sein, so that we can understand the nothing and its manifestation. We

have say the nothing come to us through our anxiety not as one being but one with beings

that is being as a whole.

In our negations of beings, not an intellectual negation is when we came face to

face we the nothing for the first time but is not that we move consciously tower the

encounter of the nothing, is the nothing who takes the initiative to meet us. Thus the

nothing in its encounter with beings as a whole, also nihilates itself from being, in this

was Dasein finds it self in anxiety and the nothing finds its essence with lies on

nihilation. Nihilation therefore, is the promoter of the encounter with being as a whole in

the light of manifest being in general. Thus, bringing Da-seing to the encounter with

being and they are is the primarily function of niilation.

Human Da-seing is by definition being held in the nothing, therefore, we in away

have transcend the every other being. The importance of this is that the transcendence of

human Dasein is the only variable that allows man an encounter with the nothing and

with himself.
 To clarified, now that we have the answer to the nothing, the nothing is not a

being, rather it serves to the manifestation of being in human Dasein.

Now the arising of one issue with in the holding of Da-sein with is the noting, if

this is the case that human Dasein unfolds through the stated of anxiety, would it we the

case that human Dasein must be in a permanent state of anxiety to in order to exist?

Although we have stated that anxiety is rare nonetheless it happens it is also the case that

the nothing is present even before anxiety, but only through anxiety which is also present

but not awaken, human Dasein recognizes the presence of the nothing. The awakening of

anxiety doe not need extraordinary event. Thus, anxiety is ready waiting for that moment

to manifest and show us the nothing.

The purpose of our preoccupation with the nothing is to reveal metaphysics itself

not with the idea of metaphysics. Thus the elaboration of every metaphysical question

should question metaphysics and the human Dasein itself. Now regarding the

misconception of the nothing from the stand of the ancient, the nothing was as they

thought the nonbeing, such nonbeing, can not take shape or form, thus maintaining the

nothing and the question of being as two different entities.

To give credit to Hegel, as he stated that being and the nothing in their most pure

form are exactly the same. Their oneness lies in the fine dimension of being and the

manifestation of the Dasein in the nothing. Here Hegel was right.

In any case, every metaphysical question also put the questioner in question both

simultaneously. Understanding that every metaphysical question is also questioning

human Dasien. Thus to get in to metaphysics in it pure form, we must allowed room for

beings as a whole to be manifested, to let ourselves into the nothing, lastly to not prevent
our anxiety form reveal to us the nothing which is what every metaphysical question is

concern with. Thus to allow the nothing to ask its more fundamental questions; why there

are beings and not rather nothing?