Let us move to the most important point, to the heart of the Heideggerean philosophy. The criticism of ontology (and metaphysics) as false ontology and the identification of the sources of the main error in the first steps of Greek philosophical thought (which predetermined the entire subsequent course of the development of Western philosophy) by themselves already presuppose the availability of alternatives. If we saw that being was "not thus", by a reverse analogy we can try to determine how it must be or must have been in order for everything to be "thus", "thus as it must [be] [i.e., correct; “так, как надо”]".
Heidegger brings us right up to the following chain of speculation. The question of ontic thinking - natural thinking, which has not yet raised the question of the being of beings - remains that basis on which philosophy is subsequently built. But according to the measure of the establishment of philosophy and according to the measure of the constitution of a more and more developed, weighty ontology (metaphysics), we move further away from the ontic, replacing it with the ontological. At the same time, the displacement of nature by technique, by the artificial products of human society, increases. Ontology brings everything under its control, including its ontic foundations.
Since we are being invited to reconsider ontology at its sources, it is necessary to return anew to the ontic; and what's more, in that form in which it abides at the beginning of the history of philosophy, in its primeval and pure form. (This problem is solved by Heidegger in the book "Sein und Zeit"[1], and the peak of its resolution is the advancement to the forefront of Dasein[2]). In order to carry this out, he must shovel aside colossal sediments, which are the entire edifice of European philosophy from the pre-Socratics to the 20th century. However, this very important operation will not yet produce results, but will only lead us to the starting level: to the clarification of ontic thinking and its structure. To some degree, phenomenology, with its conception of "Lebenswelt", "the life-world", and its basic methodologies, puts this same task before itself.
Reaching the ontic and cleansing it of the ontological, we end up in the same position as also the creators of Western philosophy, who had laid down the basic trajectories of its future development. But this means that those same problems and those same questions are before us. Precisely here a difference arises. We must answer differently the basic questions of the unfolding [развертывания] of logos, but at the same time the basic questions must be posed all over again. Heidegger speaks of the fact that if the "leading question of philosophy" (Leitfrage) was a question about the essence (as a common property) of beings, then the "basic - lying at the basis - question of philosophy" (Grundefrage) must become the question of the truth of being (über Wahrheit des Seyns: what is at issue is Seyn with a "y").
Philosophy begins where the question about the being of beings appears. This is a flash of the godly logos, illuminating a new dimension of thought, leading to new horizons. But we saw that in the case of ontology this question was formulated extremely poorly, and the answer to it altogether contained a catastrophe. Ontology, trying to fly up over the ontic, created a false transcendence, metaphysics as doubling of the topography of beings, in which to beings was ontically added a blueprint of the same kind of beings, but only this time in its essential section, in the section of its essence. In ontology, the Greek logos severed ties with beings and their ontic perception, thereby deforming them, but could not break through to being as such. The history of Western Europe and its philosophy poured out of this tragedy.
Heidegger proposes to fix our attention on this moment. It is not enough to return to ontics in its uncorrupted state; we must undergo the explosion of logos a second time, suffer a new experience of lightning. This time, instructed by the bitter experience of a fateful error, we must formulate the question of being directly, and not through beings (Seiende) and the dead-end road of essentialism (Seiendheit - as Sein with an "i"). This time, ontological differentiation must be carried out radically and with a concentration of philosophical attention on being itself - Seyn (which is not [one of the] beings and cannot be determined by an ascription of the attribute "is"); i.e. on being which is not and which, consequently, is nothing. Starting out from the ontic (from beings), this time we must proceed in another direction: we must not rise above beings, remaining bound to them and destroying them by this ambiguous relation, as in the case of European metaphysics. We must glance under them, delve into their primordial basis, where there is nothing, where nothing is. But this nothing is not simply not-beings (reckoning from beings). This nothing, which makes beings beings, does not become [one of the] beings. This is live-giving nothing, constituting everything by its quiet power.
This will be "fundamental-ontology": ontology built along principally new patterns, different from the entire preceding philosophy. In this "fundamental-ontology", a new logos must begin to shine, this time concentrated not on beings, but on nothing.
The logos of classical metaphysics thought nothing as the antithesis of beings; generalized, as the antithesis of essence; and in the final analysis as the antithesis of itself, which led it to total nihilism: after all, acting thus, it destroyed, while ignoring, that nothing (Seyn=Nichts), which gave life to beings. In its turn, the logos of "fundamental-ontology" will think nothing not as the antithesis of beings, but as their life-giving and eternally present source, which, removing [снимая] beings as beings, affirms their belonging to being.
How is fundamental-ontology possible? It is possible inasmuch as philosophy is a field of absolute freedom, where thinking can carry out the most daring and most unimagined turns. But it is possible only if the freedom of the thinker will be conjugated, in maximum risk, with the truth of being and will allow this truth to show itself by opening up [сбыться].
The philosophy of Martin Heidegger is the philosophy of the transition to the construction of "fundamental-ontology". Translator: Michael Millerman Alexandr Dugin - Martin Heidegger: The Philosophy of Another Beginning