Relatedly, then, with the problem of essence or of Being (τὸ Εἶναι), and so that there be discovered the transcendence of ontic-intellectual determinations could preserve here the expressions of Heidegger concerning manifestation (ἡ φανέρωση) and the nothing (τὸ μηδέν) as the unique ways with which we understand Being in temporality. However, with the ontological presuppositions of the Christian East, it is appropriate that we understand manifestation as personal relation and the nothing as absence of relation, when it is no longer the temporality but the relation which defines the unique possibility of the understanding of Being as presence (παρ-ουσία) and absence (ἀπ-ουσία) – (in a following chapter we will see also that temporality is a function of personal relation, the measure of relation). Being and the Nothing, the truth (ἀ-λήθεια) or the latency (λήθη) of beings, is the reference or the non-reference to the person, the appearance or the concealment of the λόγος of Being as the content of the person. Beings are, they exist, not as intellectual, conscious or a priori empirical (always objective) ascertainment, nor as calm identity with their being, with the structured cohesion of their properties (i.e. as beings in themselves), nor even as not-nothing (nicht Nichts), i.e. as “manifestation” in temporality, but only as an event of reference to the person, as presence (παρ-ουσία, πάρ-ειμι). We will see in what follows, that both the person itself exists only as presence, but in the case of the referential presence of the person the reference is realised (ontologically–”constitutively” and not simply “functionally”) as being toward an other (ὡς πρὸς μιὰν ἄλλη), not only personal, but also essential otherness.
Preserving, as such, here in the understanding of the referential (to the person) presence of beings, it is appropriate that we define it as a principle cognitive possibility, and not as an objective necessity. The reference of beings to the person is their emergence from the latency of non-relation, the truth of beings is the λόγος of Being in the limits of the dialogue (διά-λογος) of personal relation. The beings do not contain Being, they themselves are not Being, the structured cohesion of their properties; beings witness to Being, emerging into the time of personal relation, they are referred to being (εἶναι) as the content of the person. Consequently, we cannot separate the existence of beings from the mode with which they are whatever they are, i.e. from the personal relation. The person is related to beings with regard to the λόγος of essence as presence (ὁ λόγος τῆς οὐσίας ὡς παρ-ουσἰας), person and beings compose the ontological, revelatory relation of Being.