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1 " Metaphysics thinks about beings as beings. Wherever the question is asked what beings are, beings as such are in sight. Metaphysical representation owes this sight to the light of Being. The light itself, i.e., that which such thinking experiences as light, does not come within the range of metaphysical thinking; for metaphysics always represents beings only as beings. Within this perspective, metaphysical thinking does, of course, inquire into the being which is the source and originator of this light. But the light itself is considered sufficiently illuminated as soon as we recognize that we look through it whenever we look at beings.In whatever manner beings are interpreted―whether as spirit, after the fashion of spiritualism; or as becoming and life, or idea, will, substance, subject, or *energeia*; or as the eternal recurrence of the same events―every time, beings as beings appear in the light of Being. Wherever metaphysics represents beings, Being has entered into the light. Being has arrived in a state of unconcealedness (aletheia). But whether and how Being itself involves such unconcealedness, whether and how it manifests itself in, and as, metaphysics, remains obscure. Being in its revelatory essence, i.e., in its truth, is not recalled. Nevertheless, when metaphysics gives answers to its question concerning beings as such, metaphysics speaks out of the unnoticed revealedness of Being. The truth of Being may thus be called the ground in which metaphysics, as the root of the tree of philosophy, is kept and from which it is nourished.Because metaphysics inquires about beings as beings, it remains concerned with beings and does not devote itself to Being as Being. As the root of the tree, it sends all nourishment and all strength into the trunk and its branches. The root branches out in the soil to enable the tree to grow out of the ground and thus to leave it. The tree of philosophy grows out of the soil in which metaphysics is rooted. The ground is the element in which the root of the tree lives, but the growth of the tree is never able to absorb this soil in such a way that it disappears in the tree as part of the tree. Instead, the roots, down to the subtlest tendrils, lose themselves in the soil. The ground is ground for the roots, and in the ground the roots forget themselves for the sake of the tree...Metaphysics, insofar as it always represents only beings as beings, does not recall Being itself. Philosophy does not concentrate on its ground. It always leaves its ground―leaves it by means of metaphysics. And yet, it never escapes its ground...Insofar as a thinker sets out to experience the ground of metaphysics, insofar as the attempts to recall the truth of Being itself instead of merely representing beings as beings, his thinking has in a sense left metaphysics. From the point of view of metaphysics, such thinking goes back into the ground of metaphysics." ―from_The Way Back to the Ground of Metaphysics_ "
2 " HappinessThere's just no accounting for happiness,or the way it turns up like a prodigalwho comes back to the dust at your feethaving squandered a fortune far away.And how can you not forgive?You make a feast in honor of whatwas lost, and take from its place the finestgarment, which you saved for an occasionyou could not imagine, and you weep night and dayto know that you were not abandoned,that happiness saved its most extreme formfor you alone.No, happiness is the uncle you neverknew about, who flies a single-engine planeonto the grassy landing strip, hitchhikesinto town, and inquires at every dooruntil he finds you asleep midafternoonas you so often are during the unmercifulhours of your despair.It comes to the monk in his cell.It comes to the woman sweeping the streetwith a birch broom, to the childwhose mother has passed out from drink.It comes to the lover, to the dog chewinga sock, to the pusher, to the basket maker,and to the clerk stacking cans of carrotsin the night.It even comes to the boulderin the perpetual shade of pine barrens,to rain falling on the open sea,to the wineglass, weary of holding wine. "
― Jane Kenyon
3 " ...[T]hese people... are my dangerous accusers because those who hear them suppose that anyone who inquires into such matters... theories about the heavens... and everything below the earth... must be an atheist. "
4 " Now, Woolf calls her fictional bastion of male privilege Oxbridge, so I'll call mine Yarvard. Even though she cannot attend Yarvard because she is a woman, Judith cheerfully applies for admission at, let's call it, Smithcliff, a prestigious women's college. She is denied admission on the grounds thatthe dorms and classrooms can'taccommodate wheelchairs, that her speech pattern would interfere with her elocution lessons, and that her presence would upset the other students. There is also the suggestion that she is not good marriage material for the men at the elite college to which Smithcliff is a bride-supplying " sister school." The letter inquires as to why she hasn't been institutionalized.When she goes to the administration building to protest the decision, she can't get up the flight of marble steps on the Greek Revival building. This edifice was designed to evoke a connection to the Classical world, which practiced infanticide of disabled newborns. "
5 " The main character, Gene Moore, is shown how much of his identity is wrapped up in his career and potential in that career. When he comes home from war no longer able to see himself as a baseball prospect, he isn't sure who he is. This is thoroughly reinforced every time one of his acquaintances identifies him by baseball or inquires about his status. How much of our identity and worth is wrapped up in our job title or the one we are aspiring to? "
― , Playing with the Enemy: A Baseball Prodigy, World War II, and the Long Journey Home
6 " I am afflicted with the power of thought, which is a heavy curse. The less a person thinks and inquires regarding the why and the wherefore and the justice of things, when dragging along through life, the happier it is for him, and doubly, trebly so, for her. "
― Miles Franklin , My Brilliant Career
7 " A man reduced to despair by a series of misfortunes feels wearied of life, but is still so far in possession of his reason that he can ask himself whether it would not be contrary to his duty to himself to take his own life. Now he inquires whether the maxim of his action could become a universal law of nature. His maxim is: From self-love I adopt it as a principle to shorten my life when its longer duration is likely to bring more evil than satisfaction. It is asked then simply whether this principle founded on self-love can become a universal law of nature. Now we see at once that a system of nature of which it should be a law to destroy life by means of the very feeling whose special nature it is to impel to the improvement of life would contradict itself, and therefore could not exist as a system of nature; hence that maxim cannot possibly exist as a universal law of nature, and consequently would be wholly inconsistent with the supreme principle of all duty. "
― Immanuel Kant , Groundwork of the Metaphysics of Morals
8 " In strife who inquires whether stratagem or courage was used? "