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).

Pp. 179

¶ 4:53 AM