Daniela Vallega-Neu on more being near the jug.
The task in thinking the jug is not to represent it as an object but to let it be
what or rather how it is. The interlocutors eventually come to the insight that the
essence of the jug lies not in its so-called materiality but its empitness (GA 77:
130; CPC: 84). In relation to this emptiness they develop further relational determinations
of the jog. The emptiness is emptiness of the drink so that the containing
quality of the jug (das Fassende des Krugs) abides in the drink. The drink is further
developed in relation to what is drunk, i.e. the wine that gathers earth and
sky, and the one who drinks, the human (GA 77: 134-135; CPC: 87). Thus the emptiness
of the jug is brought to abide in this expanse of earth and sky and the relation
to the human as well. It is then that the jug is itself, the interlocutors conclude.
The scholar says: "The jug abides in itself in that it turns back to itself over and
through this expanse" (GA 77: 135; CPC: 88). This expanse is then identified with the
open-region, the Gegnet, which is the essential occurrence of truth. The relation
of the drink to the human furthermore brings into play the festival that also
brings the human to abide. (Not explicitly named but to surmise in this context
is the relation to the divine.) In the open-region that emerges from the emptiness
of the jug, earth and sky and humans (and the divine) come to abide in the festival.
What is developed here is the thought of a thing, a jug, in the context of a
relation to being (Sein), where thinking is released into a relation to the open-region
such that this releasement is vergegnet, "enregioned." With recourse to the
language of Contributions and The Event, we may rethink this by saying that
thinking is appropriated into belonging to the event of appropriation in which the
truth of beyng occurs such that being comes in-between the beingless and beings,
in this case the jug, becomes more being (wird seiender).