A properly ontological investigation is a ceaseless circulation around the notions of emptiness and presence, a rigorous attempt to discern the peculiar concepts of existence and nothingness, always and once again a faithful commitment to seeking out ones and zeroes. Patching up holes; but precisely in such a way that the reality grasped by ontology (like theology) is always-already as a shadow of reality, like the phantasm of another life. Cantor thought transfinite series a pure and untouchable trace of Difference. A proof of transcendence, disguised as a proof of immanence. But how else could a universal theory of events be constructed?
The critique of ontology encounters yet another surprise when it allows its gaze to move beyond the event itself. The patient observer discovers within the folds of interleaving processes an uncanny kind of hidden writing, whose nature is exceptionally difficult to grasp, for the nature of this half-erased or subtle writing ceaselessly shifts its ground as quickly as the question is posed, and can just as easily turn out to have been nothing at all. –A coincidence, upon which ontology has always made a strange decision: that being and nothing are One, existence is non-existence. God may or may not exist, but this subtle writing can be exhumed from the essences of things. It has affirmed this strange paradox precisely in order to allow a meta-philosophical plane of thought to be constructed.
Being is the first focus of the elliptical orbit traced by ontological thinking. The basic ontological statement is made by Lucretius: all things have within them the seeds of their becoming. Even the void, absolute nothingness, can be seen as a positive emptiness capable of infinite becomings. Being can thus be seen as a kind of positive nothingness, the radically empty pure essence of reality. Hence to be is to become everything — to communicate with infinite becomings, with forces radically exceeding our “individual” structural limitations: the earth, the cosmos; animals, plants, molecules, stars, etc. Thus nothingness is the second focus of the elliptical orbit traced out by ontology, for the reason that to become capable of becoming is the event itself — the paradox which ontology affirms as its rigorous essence: to diagram being.
Existence is essentially infinite in a precise sense: it has within itself the seeds of countless transfigurations — creative, neutral and destructive events. In fact what ontology can be counted upon most faithfully to remind us is that to be is always already an event, and only falsely divided into subject and object. Being is the source of becoming, already a trans-ontological process ceaselessly disseminating events, communicating with processes beyond its own boundaries. Ironically (perhaps) it is precisely this uncanny inter-resonance of widely disparate events which causes the ontologists’ rigorous functionalization to falter.