THE PRINCIPLE OF HOPE

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outside temporality, it is Being without any time: ‘Observe the changes of things, and you will find Erit et Fuit; think of God and you will find Est, in which Fuit et Erit
cannot be’ (In Joh. ev. tractatus 38, 10). The crystal of repose thereby even rises out of all dissonances of time, but as a crystal of the end of history. Thus it is the one
most alien to pantheism, it is not one of a cosmic curve, but of the thoroughly transcendental depths, not one of space but of eternity. ‘Nunc stans aeternitas’: this is for
Augustine the original light which only breaks through after a totally ended historical­cosmic illumination.
A thinking which is charged with time mostly also proves to be humanly charged. For passing away and arising are not only looked at but at first experienced in a
particularly close and involved way in one's own body and being. Even if time is by no means the form of the inner mind, but a material mode of existence through and
through, its consciousness still unlocks more than that of space a striving and Where To in Being. In all thinkers who look outward and are nevertheless full of subjective
movement we therefore find the motion of things as an equally aroused motion. A tangle of emotional and world events takes place which had first been indicated in
oncom netaacute
Empedocles by ‘hate and love’. But which also arose in the great progressive thinker of development Aristotle as ó μ , i.e. as the stated ‘urge of
matter towards form’, and then as a ‘self­realization of form in matter’. And which finally in antiquity fulfilled Augustine's world­perspective of a struggling pilgrimage,
with farewell to the old society and with the formation of signals for the new society. All this now intensifies with the incipient bourgeois­self­confident and so subjectrich,
ultimately dynamic consciousness of the modern age. In so far as it appears precisely as tendency to light, as light in tendency and not already as spatial completion
of light. An essential feature from Eckhart to Hegel in this predominant temporal landscape of philosophy (in other words Non­ or Not­Yet­Spinozism) is the cooperation
of self­illumination and world­illumination, such that the Fiat lux assists itself and echoes on in both. There is Eckhart: the ground of everything that is declares
itself, man is its highest word, and in him it returns as a recognized ground back into itself. If non­thinking creatures are the footprints of the ground which has turned out
well, then the thinking soul is its likeness, its likeness released from all unclear darkness. Paracelsus follows, or the doctrine of the ground as the creative force of nature
itself, inside and outside, in the fever and in the storm, in man and in the world. But man is the highest undertaking of this natura naturans, and it is up to him to reinforce
and to purify ever further the Becoming of things. God wants everything he has laid out