Metaphysics of the Aletheyein

The subject matter of modern philosophy has gone by various names: the cogito sum, transcendental subject, Dasein, or the dividual. However, these descriptions do not merely refer to subject matter for philosophers, but are a description of a “subiectum” which is prior to the world and which accounts for its being. Throughout modern philosophical inquiry, these subiectum have been expressed by “I” or, in the case of Dasein, “mine”. As such, these metaphysics can collectively be called subjectivist. The reason for this is that, in each case, the subject matter is human being—whether that being is described in terms of mental faculties or whether it can be exemplified through the social commerce of the human animal. In subjectivist metaphysics, reality is conditioned in objectivity and, in turn, objectivity in human subjectivity. However, this form of description no longer speaks towards our phenomenal experience. It only seems to obstruct solutions to our personal, social, and political concerns. Today, what distinguishes us from our modern predecessors is not the peculiarity of the “I” or the “mine”, but rather the “we”. The nation-form which Aristotle, G.W.F. Hegel, and Martin Heidegger lived, for example, can no longer be identified. The phrase, “We, the People...” has lost its meaning. Not only does the “we” no longer refer to those human animals who are physically present with us, and represent “our people”, but the “we is not exhausted by the phenomenon of human morphology. This follows the various advancements in machine learning, suggesting that the “we” should include even non-human animals, as well. Insofar as the “we” is constituted by whatever is shared in an economy of mutual thriving and flourishing, a problem must be made of this pronoun. This study takes for granted that a sense of the common, shared, and objective can only possible when individuals feel secure enough to disclose the truth. It is only through their disclosure that we can engage in an interpersonal commerce characterized by a sense of thriving and flourishing together. Only then can we confront the actual and authentic “we”. However, if we are to recognize anything resembling an actual and authentic “we”, when and where it manifests, and speak intelligently about “our economy”, then possession of an idea of the “we” is necessary. Therefore, while this study takes as its goal the identification of an idea of the “we”, it does so merely as a catalyst. The realist metaphysics which describes the “we” not only satisfies our want for description but also serves as a guide for prescription as well. Metaphysics of the Aletheyein: The Foundation of the Metamodern Paradigm follows the metaphysical tradition which began with Immanuel Kant. It traces the history of metaphysics up to the present moment, where it remains stagnant. During the period of postmodern thought, metaphysics was largely abandoned. Today, we seek a richer description of subjectivity. In this moment of history, a novel subiectum announces itself—the a???e?e??.